T26n1541_眾事分阿毗曇論
大正藏第 26 冊 No. 1541 眾事分阿毗曇論
No. 1541 [No. 1542]
眾事分阿毗曇論卷第一
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
五法品第一五法
問：云何五？答：謂色、心、心法、心不相應行、無為。云何色？謂四大及四大造色。云何四大？謂地界、水火風界。云何造色？謂眼根、耳鼻舌身根、色聲香味觸入少分及無作色。是名色法。云何心？謂意及六識。云何六？謂眼識、耳鼻舌身意識。是名心法。云何心法？謂若法心相應，謂受、想、思、觸、憶、欲、解脫、念、定、慧、信、精進、覺、觀、放逸、不放逸、善根、不善根、無記根，一切結、縛、使、煩惱上煩惱、纏，若智、若見、若無間等，此及余心相應共起者，是名心法法。云何心不相應行？謂若法不與心相應，謂諸得無想定、滅盡定、無想天、命根、種類、處得、事得、入得、生、老、住、無常、名身、句身、味身，此及余不與心相應共起者，是名心不相應行法。
云何無為？謂三無為：虛空、數滅、非數滅。是名無為法。
云何地界？謂堅。云何水界？謂濕潤。云何火界？謂溫暖。云何風界？謂飄動。
云何眼根？謂眼識所依凈色。
【現代漢語翻譯】 現代漢語譯本 《眾事分阿毗曇論》卷第一 尊者世友造 宋天竺三藏求那跋陀羅共菩提耶舍譯 五法品第一 問：什麼是五法？答：是色、心、心法、心不相應行、無為。 什麼是色？是四大以及四大所造的色。 什麼是四大？是地界、水界、火界、風界。 什麼是造色？是眼根、耳根、鼻根、舌根、身根、色聲香味觸這些入處的一小部分，以及無作色。這稱為色法。 什麼是心？是意以及六識。 什麼是六識？是眼識、耳識、鼻識、舌識、身識、意識。這稱為心法。 什麼是心法？是與心相應的法，如受、想、思、觸、憶、欲、解脫、念、定、慧、信、精進、覺、觀、放逸、不放逸、善根、不善根、無記根，一切結、縛、使、煩惱、上煩惱、纏，若智、若見、若無間等，這些以及其他與心相應共同生起的法，稱為心法。 什麼是心不相應行？是不與心相應的法，如諸得、無想定、滅盡定、無想天、命根、種類、處得、事得、入得、生、老、住、無常、名身、句身、味身，這些以及其他不與心相應共同生起的法，稱為心不相應行法。 什麼叫無為？是三種無為：虛空、數滅、非數滅。這稱為無為法。 什麼是地界？是堅硬。 什麼是水界？是濕潤。 什麼是火界？是溫暖。 什麼是風界？是飄動。 什麼是眼根？是眼識所依賴的清凈色。
【English Translation】 English version 《Abhidharma-samuccaya-prakarana》Volume 1 Composed by Venerable Vasumitra (世友) Translated by Gunabhadra (求那跋陀羅), Tripitaka Master from India of the Song Dynasty, together with Bodhiyashas (菩提耶舍) The First Chapter on the Five Dharmas Question: What are the five dharmas? Answer: They are rupa (色, form), citta (心, mind), caitta (心法, mental factors), citta-viprayukta-samskara (心不相應行, mind-independent formations), and asamskrta (無為, unconditioned). What is rupa (色)? It is the four great elements (四大) and the rupa derived from the four great elements (四大造色). What are the four great elements (四大)? They are the earth element (地界), water element (水界), fire element (火界), and wind element (風界). What is derived rupa (造色)? They are the eye faculty (眼根), ear faculty (耳根), nose faculty (鼻根), tongue faculty (舌根), body faculty (身根), a small portion of the sense spheres of color (色), sound (聲), smell (香), taste (味), and touch (觸), and non-manifesting form (無作色). These are called rupa dharmas. What is citta (心)? It is manas (意, mind) and the six vijnanas (六識, consciousnesses). What are the six vijnanas (六識)? They are eye-consciousness (眼識), ear-consciousness (耳識), nose-consciousness (鼻識), tongue-consciousness (舌識), body-consciousness (身識), and mind-consciousness (意識). These are called citta dharmas. What are caittas (心法)? They are the dharmas that are associated with the mind, such as vedana (受, feeling), samjna (想, perception), cetana (思, volition), sparsa (觸, contact), smrti (憶, memory), chanda (欲, desire), vimoksha (解脫, liberation), smriti (念, mindfulness), samadhi (定, concentration), prajna (慧, wisdom), sraddha (信, faith), virya (精進, effort), bodhi (覺, awakening), vitarka (覺, initial application of thought), vicara (觀, sustained application of thought), pramada (放逸, negligence), apramada (不放逸, non-negligence), kusala-mula (善根, wholesome roots), akusala-mula (不善根, unwholesome roots), avyakrta-mula (無記根, neutral roots), all kleshas (結, fetters), bandhanas (縛, bonds), anusayas (使, latent tendencies), paridahana (煩惱, afflictions), upakleshas (上煩惱, secondary afflictions), paryavasthanas (纏, entanglements), jnana (智, knowledge), drsti (見, views), anantara (無間, immediately preceding), etc. These and other dharmas that arise in association with the mind are called caitta dharmas. What are citta-viprayukta-samskaras (心不相應行)? They are the dharmas that are not associated with the mind, such as prapti (得, attainment), asamjnika-samapatti (無想定, cessation of perception samapatti), nirodha-samapatti (滅盡定, cessation samapatti), asamjnika-deva (無想天, realm of non-perception), jivitendriya (命根, life faculty), nikaya-sabhaagata (種類, class), sthana-prapti (處得, attainment of place), vastu-prapti (事得, attainment of object), ayatana-prapti (入得, attainment of sense base), jati (生, birth), jara (老, aging), sthiti (住, duration), anityata (無常, impermanence), nama-kaya (名身, collection of names), pada-kaya (句身, collection of phrases), vyanjana-kaya (味身, collection of letters). These and other dharmas that arise not in association with the mind are called citta-viprayukta-samskara dharmas. What is asamskrta (無為)? It is the three unconditioned dharmas: akasa (虛空, space), pratisankhya-nirodha (數滅, cessation through wisdom), and apratisankhya-nirodha (非數滅, cessation without wisdom). These are called asamskrta dharmas. What is the earth element (地界)? It is solidity. What is the water element (水界)? It is moisture. What is the fire element (火界)? It is warmth. What is the wind element (風界)? It is movement. What is the eye faculty (眼根)? It is the pure rupa (凈色, pure form) upon which eye-consciousness (眼識) depends.
云何耳根？謂耳識所依凈色。云何鼻根？謂鼻識所依凈色。云何舌根？謂舌識所依凈色。云何身根？謂身識所依凈色。
云何色？謂色若好、若丑、若中間，彼二識識，先眼識、后意識，是名為色。云何聲？聲有二種，謂因受四大起、因不受四大起。彼二識識，先耳識、后意識，是名為聲。云何香？謂香若好、若惡、若中間，彼二識識，先鼻識、后意識，是名為香。云何味？謂味若可喜、若不可喜、若中間，彼二識識，先舌識、后意識，是名為味。云何觸入少分？謂澀、滑、輕、重、冷、饑、渴，彼二識識，先身識、后意識，是名觸入少分。
云何無作色？謂法入所攝色，彼一識識，謂意識，是名無作色。
云何眼識？謂依眼根行於色。云何耳識？謂依耳根行於聲。云何鼻識？謂依鼻根行於香。云何舌識？謂依舌根行於味。云何身識？謂依身根行於觸。云何意識？謂依意根行於法。
云何受？有三受，謂苦受、樂受、不苦不樂受。云何想？有三想，謂少想、多想、無量想。云何思？心所造作，三種業生，謂善、不善、無記。云何觸？謂三事和合生三種觸，謂苦觸、樂觸、不苦不樂觸。云何憶？謂心發悟，有三種：學、無學、非學非無學。云何欲？謂心欲作。云何解脫？謂心解、已解、當解。
【現代漢語翻譯】 現代漢語譯本 什麼是耳根？指的是耳識所依賴的清凈色。 什麼是鼻根？指的是鼻識所依賴的清凈色。 什麼是舌根？指的是舌識所依賴的清凈色。 什麼是身根？指的是身識所依賴的清凈色。
什麼是色？指的是色，無論是好的、醜的、還是中間的，被兩種識所識別，先是眼識，后是意識，這被稱為色。 什麼是聲？聲有兩種，一種是因四大和合而生，一種是不因四大和合而生。被兩種識所識別，先是耳識，后是意識，這被稱為聲。 什麼是香？指的是香，無論是好的、壞的、還是中間的，被兩種識所識別，先是鼻識，后是意識，這被稱為香。 什麼是味？指的是味，無論是令人喜愛的、不令人喜愛的、還是中間的，被兩種識所識別，先是舌識，后是意識，這被稱為味。 什麼是觸入少分？指的是澀、滑、輕、重、冷、饑、渴，被兩種識所識別，先是身識，后是意識，這被稱為觸入少分。
什麼是非顯色（無作色）？指的是法處所攝的色，被一種識所識別，即意識，這被稱為非顯色（無作色）。
什麼是眼識？指的是依眼根行於色。 什麼是耳識？指的是依耳根行於聲。 什麼是鼻識？指的是依鼻根行於香。 什麼是舌識？指的是依舌根行於味。 什麼是身識？指的是依身根行於觸。 什麼是意識？指的是依意根行於法。
什麼是受？有三種受，即苦受、樂受、不苦不樂受。 什麼是想？有三種想，即少想、多想、無量想。 什麼是思？心所造作，產生三種業，即善、不善、無記。 什麼是觸？三種事物和合產生三種觸，即苦觸、樂觸、不苦不樂觸。 什麼是憶？指的是心發悟，有三種：學、無學、非學非無學。 什麼是欲？指的是心想要做。 什麼是解脫？指的是心解脫、已解脫、當解脫。
【English Translation】 English version What is the ear-faculty (耳根)? It refers to the pure form (凈色) upon which ear-consciousness (耳識) relies. What is the nose-faculty (鼻根)? It refers to the pure form (凈色) upon which nose-consciousness (鼻識) relies. What is the tongue-faculty (舌根)? It refers to the pure form (凈色) upon which tongue-consciousness (舌識) relies. What is the body-faculty (身根)? It refers to the pure form (凈色) upon which body-consciousness (身識) relies.
What is form (色)? It refers to form, whether good, bad, or intermediate, that is cognized by two consciousnesses: first eye-consciousness (眼識), then mind-consciousness (意識). This is called form (色). What is sound (聲)? There are two kinds of sound: that which arises from the aggregation of the four great elements (四大), and that which does not arise from the aggregation of the four great elements. That which is cognized by two consciousnesses: first ear-consciousness (耳識), then mind-consciousness (意識). This is called sound (聲). What is smell (香)? It refers to smell, whether good, bad, or intermediate, that is cognized by two consciousnesses: first nose-consciousness (鼻識), then mind-consciousness (意識). This is called smell (香). What is taste (味)? It refers to taste, whether pleasant, unpleasant, or intermediate, that is cognized by two consciousnesses: first tongue-consciousness (舌識), then mind-consciousness (意識). This is called taste (味). What is a small portion of tangible objects (觸入少分)? It refers to roughness, smoothness, lightness, heaviness, cold, hunger, thirst, that is cognized by two consciousnesses: first body-consciousness (身識), then mind-consciousness (意識). This is called a small portion of tangible objects (觸入少分).
What is non-manifesting form (無作色)? It refers to the form included in the sphere of objects of mind (法入), that is cognized by one consciousness, namely mind-consciousness (意識). This is called non-manifesting form (無作色).
What is eye-consciousness (眼識)? It refers to that which relies on the eye-faculty (眼根) and operates on form (色). What is ear-consciousness (耳識)? It refers to that which relies on the ear-faculty (耳根) and operates on sound (聲). What is nose-consciousness (鼻識)? It refers to that which relies on the nose-faculty (鼻根) and operates on smell (香). What is tongue-consciousness (舌識)? It refers to that which relies on the tongue-faculty (舌根) and operates on taste (味). What is body-consciousness (身識)? It refers to that which relies on the body-faculty (身根) and operates on touch (觸). What is mind-consciousness (意識)? It refers to that which relies on the mind-faculty (意根) and operates on objects of mind (法).
What is feeling (受)? There are three kinds of feeling: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. What is perception (想)? There are three kinds of perception: limited perception, much perception, and limitless perception. What is volition (思)? Mental creation, giving rise to three kinds of karma: good, bad, and neutral. What is contact (觸)? The coming together of three things gives rise to three kinds of contact: painful contact, pleasant contact, and neither-painful-nor-pleasant contact. What is memory (憶)? It refers to mental awakening, and there are three kinds: learning, no-more-learning, and neither-learning-nor-no-more-learning. What is desire (欲)? It refers to the mind wanting to do. What is liberation (解脫)? It refers to the mind being liberated, having been liberated, and about to be liberated.
云何念？謂心不忘。云何定？謂一心。云何慧？謂於法決斷。云何信？謂心凈。云何精進？謂心堪能勇猛。云何覺？謂心粗。云何觀？謂心細。云何放逸？謂不修善法。云何不放逸？謂修善法。云何善根？有三善根，謂無貪、無恚、無癡。云何不善根？有三不善根，謂貪、恚、癡。云何無記根？有四無記根，謂無記愛、無記見、無記慢、無記無明。云何結？有九結，謂愛結、恚結、慢結、無明結、見結、他取結、疑結、嫉結、慳結。云何愛結？謂三界貪。云何恚結？謂于眾生相違。云何慢結？有七慢，謂慢、增慢、慢慢、我慢、增上慢、不如慢、邪慢。云何慢？于卑謂勝、于勝謂相似，于彼起輕心、自舉自高，是名慢。云何增慢？于等謂勝、于勝謂等，于彼起輕心、自舉自高，是名增慢。云何慢慢？于勝謂勝，于彼起輕心、自舉自高，是名慢慢。云何我慢？於五受陰計我、我所有，于彼起輕心、自舉自高，是名我慢。云何增上慢？未得勝法謂得、未到謂到、未觸謂觸、未證謂證，于彼起輕心、自舉自高，是名增上慢。云何不如慢？于彼極勝謂小不如，于彼起輕心、自舉自高，是名不如慢。云何邪慢？非德謂德，于彼起輕心、自舉自高，是名邪慢。如是七慢，名慢結。云何無明結？謂三界無知。云何見結？有三見，謂身
【現代漢語翻譯】 現代漢語譯本 什麼叫做『念』（Sati）？就是心中不忘記（正念）。什麼叫做『定』（Samadhi）？就是一心專注。什麼叫做『慧』（Prajna）？就是對於佛法能夠決斷。什麼叫做『信』（Sraddha）？就是心清凈。什麼叫做『精進』（Virya）？就是心能夠勇猛精進。什麼叫做『覺』（Bodhi）？就是心粗略地覺知。什麼叫做『觀』（Vipassana）？就是心細微地觀察。什麼叫做『放逸』（Pramada）？就是不修習善法。什麼叫做『不放逸』（Apramada）？就是修習善法。什麼叫做『善根』（Kusalamula）？有三種善根，就是無貪（Araga）、無嗔（Adosa）、無癡（Amoha）。什麼叫做『不善根』（Akusalamula）？有三種不善根，就是貪（Raga）、嗔（Dosa）、癡（Moha）。什麼叫做『無記根』（Avyakrtamula）？有四種無記根，就是無記的愛（無記的貪愛）、無記的見（無記的邪見）、無記的慢（無記的傲慢）、無記的無明（無記的愚癡）。 什麼叫做『結』（Samyojana）？有九種結，就是愛結（Raga-samyojana）、嗔結（Dosa-samyojana）、慢結（Mana-samyojana）、無明結（Avidya-samyojana）、見結（Drsti-samyojana）、他取結（Silabbata-paramasa-samyojana）、疑結（Vicikiccha-samyojana）、嫉結（Irsa-samyojana）、慳結（Macchariya-samyojana）。什麼叫做『愛結』？就是對於三界（Trailokya）的貪愛。什麼叫做『嗔結』？就是對於眾生心懷憎恨。什麼叫做『慢結』？有七種慢，就是慢（Mana）、增慢（Atimana）、慢慢（Manamana）、我慢（Asmimana）、增上慢（Adhimana）、不如慢（Unamana）、邪慢（Micchamana）。 什麼叫做『慢』？對於卑劣的人認為自己勝過他，對於勝過自己的人認為與自己相似，因此生起輕視之心，自我抬高，這就是『慢』。什麼叫做『增慢』？對於與自己相等的人認為自己勝過他，對於勝過自己的人認為與自己相等，因此生起輕視之心，自我抬高，這就是『增慢』。什麼叫做『慢慢』？對於勝過自己的人認為自己勝過他，因此生起輕視之心，自我抬高，這就是『慢慢』。什麼叫做『我慢』？對於五受陰（Panca-skandha）執著為『我』和『我所』，因此生起輕視之心，自我抬高，這就是『我慢』。什麼叫做『增上慢』？對於未得到的殊勝之法認為自己已經得到，對於未到達的境界認為自己已經到達，對於未體驗的感受認為自己已經體驗，對於未證得的果位認為自己已經證得，因此生起輕視之心，自我抬高，這就是『增上慢』。什麼叫做『不如慢』？對於極其殊勝的人認為自己只是稍微不如他，因此生起輕視之心，自我抬高，這就是『不如慢』。什麼叫做『邪慢』？對於沒有功德的人認為自己有功德，因此生起輕視之心，自我抬高，這就是『邪慢』。像這樣七種慢，就叫做『慢結』。什麼叫做『無明結』？就是對於三界（Trailokya）的無知。什麼叫做『見結』？有三種見，就是身 English version What is 'Mindfulness' (Sati)? It means not forgetting in the mind. What is 'Concentration' (Samadhi)? It means one-pointedness of mind. What is 'Wisdom' (Prajna)? It means decisive understanding of the Dharma. What is 'Faith' (Sraddha)? It means purity of mind. What is 'Effort' (Virya)? It means the mind being capable, energetic, and courageous. What is 'Awakening' (Bodhi)? It means the mind being coarse (in its awareness). What is 'Insight' (Vipassana)? It means the mind being subtle (in its awareness). What is 'Heedlessness' (Pramada)? It means not cultivating wholesome qualities. What is 'Heedfulness' (Apramada)? It means cultivating wholesome qualities. What are 'Wholesome Roots' (Kusalamula)? There are three wholesome roots: non-greed (Araga), non-hatred (Adosa), and non-delusion (Amoha). What are 'Unwholesome Roots' (Akusalamula)? There are three unwholesome roots: greed (Raga), hatred (Dosa), and delusion (Moha). What are 'Indeterminate Roots' (Avyakrtamula)? There are four indeterminate roots: indeterminate love (indeterminate craving), indeterminate views (indeterminate wrong views), indeterminate conceit (indeterminate arrogance), and indeterminate ignorance (indeterminate delusion). What are the 'Fetters' (Samyojana)? There are nine fetters: the fetter of attachment (Raga-samyojana), the fetter of aversion (Dosa-samyojana), the fetter of conceit (Mana-samyojana), the fetter of ignorance (Avidya-samyojana), the fetter of views (Drsti-samyojana), the fetter of clinging to rites and rituals (Silabbata-paramasa-samyojana), the fetter of doubt (Vicikiccha-samyojana), the fetter of envy (Irsa-samyojana), and the fetter of stinginess (Macchariya-samyojana). What is the 'Fetter of Attachment'? It is craving for the three realms (Trailokya). What is the 'Fetter of Aversion'? It is being hostile towards sentient beings. What is the 'Fetter of Conceit'? There are seven kinds of conceit: conceit (Mana), excessive conceit (Atimana), conceit of conceit (Manamana), 'I am' conceit (Asmimana), superior conceit (Adhimana), inferior conceit (Unamana), and wrong conceit (Micchamana). What is 'Conceit' (Mana)? Considering oneself superior to those who are inferior, considering oneself similar to those who are superior, thereby giving rise to a sense of contempt, and exalting oneself, this is called 'conceit'. What is 'Excessive Conceit' (Atimana)? Considering oneself superior to those who are equal, considering oneself equal to those who are superior, thereby giving rise to a sense of contempt, and exalting oneself, this is called 'excessive conceit'. What is 'Conceit of Conceit' (Manamana)? Considering oneself superior to those who are superior, thereby giving rise to a sense of contempt, and exalting oneself, this is called 'conceit of conceit'. What is ''I am' Conceit' (Asmimana)? Considering the five aggregates of clinging (Panca-skandha) as 'I' and 'mine', thereby giving rise to a sense of contempt, and exalting oneself, this is called ''I am' conceit'. What is 'Superior Conceit' (Adhimana)? Claiming to have attained superior qualities that have not been attained, claiming to have reached states that have not been reached, claiming to have experienced sensations that have not been experienced, claiming to have realized attainments that have not been realized, thereby giving rise to a sense of contempt, and exalting oneself, this is called 'superior conceit'. What is 'Inferior Conceit' (Unamana)? Considering oneself only slightly inferior to those who are extremely superior, thereby giving rise to a sense of contempt, and exalting oneself, this is called 'inferior conceit'. What is 'Wrong Conceit' (Micchamana)? Claiming to have virtues that one does not possess, thereby giving rise to a sense of contempt, and exalting oneself, this is called 'wrong conceit'. These seven kinds of conceit are called the 'fetter of conceit'. What is the 'Fetter of Ignorance'? It is ignorance regarding the three realms (Trailokya). What is the 'Fetter of Views'? There are three views: the view of self
【English Translation】 English translation line 1 English translation line 2
見、邊見、邪見。云何身見？謂五受陰，見我、我所有，于彼起欲、起忍、起見，是名身見。云何邊見？謂五受陰，或見常、或見斷、于彼起欲、起忍、起見，是名邊見。云何邪見？謂謗因果，于彼起欲、起忍、起見，是名邪見。如是三見，名見結。云何他取結？有二見，謂見取、戒取。云何見取？謂五受陰第一勝妙，于彼起欲、起忍、起見，是名見取。云何戒取？謂五受陰清凈解脫出要，于彼起欲、起忍、起見，是名戒取。如是二見，名他取結。云何疑結？謂惑諦不了。云何嫉結？謂心瞋增廣。云何慳結？謂心堅著。是名九結。
云何縛？謂結即是縛。復有三縛，謂貪慾縛、瞋恚縛、愚癡縛。
云何使？有七使，謂貪慾使、瞋恚使、有愛使、慢使、無明使、見使、疑使。云何貪慾使？有五種，謂欲界系見苦所斷貪，欲界系見集滅道、修道所斷貪，如是五種，名貪慾使。云何瞋恚使？有五種，謂欲界系見苦所斷瞋，欲界系見集滅道、修道所斷瞋，如是五種，名瞋恚使。云何有愛使？有十種，謂色界系五種、無色界系五種。云何色界系五種？謂色界系見苦所斷愛，色界系見集滅道、修道所斷愛。如色界系五種，無色界系亦如是。如是十種，名有愛使。云何慢使？有十五種，謂欲界系五種、色界系五種、無色
界系五種。云何欲界系五種？謂欲界系見苦所斷慢，欲界系見集滅道、修道所斷慢。如欲界系五種，色、無色界系亦如是。如是十五種，名慢使。云何無明使？有十五種，謂欲界系五種、色界系五種、無色界系五種。云何欲界系五種？謂欲界系見苦所斷無明，欲界系見集滅道、修道所斷無明。如欲界系五種，色、無色界系亦如是。如是十五種，名無明使。云何見使？有三十六種，謂欲界系十二種、色界系十二種、無色界系十二種。云何欲界系十二種？謂欲界系見苦所斷身見、邊見、邪見、見取、戒取，欲界系見集所斷邪見、見取，欲界系見滅所斷邪見、見取，欲界系見道所斷邪見、見取、戒取。如欲界系十二種，色、無色界系亦如是。如是三十六種，名見使。云何疑使？有十二種，謂欲界系四種、色界系四種、無色界系四種。云何欲界系四種？謂欲界系見苦所斷疑，欲界系見集滅道所斷疑。如欲界系四種，色、無色界系亦如是。如是十二種，名疑使。
云何煩惱上煩惱？所謂煩惱即是上煩惱。復有上煩惱非煩惱，謂除煩惱，若余染污行陰。云何纏？有八纏，謂睡、眠、掉、悔、慳、嫉、無慚、無愧(於十纏中無忿覆也)。
云何智？有十智，謂法智、比智、知他心智、等智、苦智、集智、滅智、道智、盡
【現代漢語翻譯】 現代漢語譯本 界繫有五種。什麼是欲界系五種？是指欲界系中，見苦所斷的慢，以及欲界系中，見集、見滅、見道、修道所斷的慢。如同欲界繫有五種，色界、無色界系也是如此。這總共十五種，稱為慢使（指使人產生驕慢煩惱的根本）。 什麼是無明使？有十五種，是指欲界系五種、色界系五種、無色界系五種。什麼是欲界系五種？是指欲界系中，見苦所斷的無明，以及欲界系中，見集、見滅、見道、修道所斷的無明。如同欲界繫有五種，色界、無色界系也是如此。這總共十五種，稱為無明使（指使人愚昧無知的煩惱的根本）。 什麼是見使？有三十六種，是指欲界系十二種、色界系十二種、無色界系十二種。什麼是欲界系十二種？是指欲界系中，見苦所斷的身見（認為五蘊和合的身體是真實的我）、邊見（執著于斷或常的極端見解）、邪見（不符合真理的錯誤見解）、見取（認為錯誤的見解是正確的）、戒取（認為持守錯誤的戒律可以解脫），欲界系中，見集所斷的邪見、見取，欲界系中，見滅所斷的邪見、見取，欲界系中，見道所斷的邪見、見取、戒取。如同欲界繫有十二種，色界、無色界系也是如此。這總共三十六種，稱為見使（指錯誤的見解，是煩惱的根本）。 什麼是疑使？有十二種，是指欲界系四種、色界系四種、無色界系四種。什麼是欲界系四種？是指欲界系中，見苦所斷的疑，以及欲界系中，見集、見滅、見道所斷的疑。如同欲界繫有四種，色界、無色界系也是如此。這總共十二種，稱為疑使（指懷疑真理，是煩惱的根本）。 什麼是煩惱上煩惱？所謂的煩惱，本身就是上煩惱。還有一種上煩惱不是煩惱，是指除了煩惱之外，其餘的染污行陰（被染污的行為和心理活動）。什麼是纏（纏縛眾生的煩惱）？有八纏，是指睡眠、昏沉、掉舉（心神不定）、後悔、慳吝、嫉妒、無慚（不感到羞恥）、無愧（不感到慚愧）（在十纏中沒有忿怒和覆藏）。 什麼是智？有十智，是指法智（瞭解欲界法的智慧）、比智（瞭解色界和無色界法的智慧）、知他心智（瞭解他人內心的智慧）、等智（平等地瞭解一切法的智慧）、苦智（瞭解苦諦的智慧）、集智（瞭解集諦的智慧）、滅智（瞭解滅諦的智慧）、道智（瞭解道諦的智慧）、盡
【English Translation】 English version There are five types of realms. What are the five types of the desire realm? They are the 'mana' (pride) that is severed by seeing suffering in the desire realm, and the 'mana' that is severed by seeing the origin, cessation, and path, and by cultivation in the desire realm. Just as there are five types in the desire realm, so it is in the form and formless realms. These fifteen types are called 'mana-anusaya' (the underlying tendency of pride). What is 'avidya-anusaya' (the underlying tendency of ignorance)? There are fifteen types, namely five types in the desire realm, five types in the form realm, and five types in the formless realm. What are the five types in the desire realm? They are the 'avidya' that is severed by seeing suffering in the desire realm, and the 'avidya' that is severed by seeing the origin, cessation, and path, and by cultivation in the desire realm. Just as there are five types in the desire realm, so it is in the form and formless realms. These fifteen types are called 'avidya-anusaya'. What is 'drsti-anusaya' (the underlying tendency of views)? There are thirty-six types, namely twelve types in the desire realm, twelve types in the form realm, and twelve types in the formless realm. What are the twelve types in the desire realm? They are 'satkayadrsti' (the view of a real self), 'antagrahadrsti' (the view of extremes), 'mithyadrsti' (wrong view), 'drstiparamarsa' (grasping at views), and 'silavrataparamarsa' (grasping at precepts and vows) that are severed by seeing suffering in the desire realm; 'mithyadrsti' and 'drstiparamarsa' that are severed by seeing the origin in the desire realm; 'mithyadrsti' and 'drstiparamarsa' that are severed by seeing cessation in the desire realm; 'mithyadrsti', 'drstiparamarsa', and 'silavrataparamarsa' that are severed by seeing the path in the desire realm. Just as there are twelve types in the desire realm, so it is in the form and formless realms. These thirty-six types are called 'drsti-anusaya'. What is 'vicikitsa-anusaya' (the underlying tendency of doubt)? There are twelve types, namely four types in the desire realm, four types in the form realm, and four types in the formless realm. What are the four types in the desire realm? They are the 'vicikitsa' (doubt) that is severed by seeing suffering in the desire realm, and the 'vicikitsa' that is severed by seeing the origin, cessation, and path in the desire realm. Just as there are four types in the desire realm, so it is in the form and formless realms. These twelve types are called 'vicikitsa-anusaya'. What are 'upaklesa' (secondary defilements)? The 'klesa' (defilements) themselves are 'upaklesa'. There are also 'upaklesa' that are not 'klesa', namely, apart from the 'klesa', the remaining defiled 'samskara-skandha' (aggregate of mental formations). What are the 'paryavasthana' (entanglements)? There are eight 'paryavasthana', namely 'styana' (sloth), 'middha' (torpor), 'auddhatya' (restlessness), 'kaukrtya' (remorse), 'matsarya' (stinginess), 'irsya' (jealousy), 'ahrikya' (shamelessness), and 'anapatrapya' (lack of embarrassment) (among the ten 'paryavasthana', there are no 'krodha' (anger) and 'mraksha' (concealment)). What is 'jnana' (wisdom)? There are ten 'jnana', namely 'dharma-jnana' (knowledge of the Dharma in the desire realm), 'anvaya-jnana' (knowledge of the Dharma in the form and formless realms), 'paracitta-jnana' (knowledge of the minds of others), 'samvrti-jnana' (conventional knowledge), 'duhkha-jnana' (knowledge of suffering), 'samudaya-jnana' (knowledge of the origin), 'nirodha-jnana' (knowledge of cessation), 'marga-jnana' (knowledge of the path), 'ksaya
智、無生智。
云何法智？謂知欲界系行苦無漏智、知欲界系行因無漏智、知欲界系行滅無漏智、知斷欲界系行道無漏智。複次法智亦緣法智地無漏智。是名法智。
云何比智？謂知色無色界系行苦無漏智、知色無色界系行因無漏智、知色無色界系行滅無漏智、知斷色無色界系行道無漏智。複次比智亦緣比智地無漏智。是名比智。
云何知他心智？謂若智修果修得不失，知欲界色界他眾生現在心心法，亦知無漏心心法，是名知他心智。
云何等智？謂有漏慧，是名等智。
云何苦智？謂無漏智，思惟五受陰無常、苦、空、非我，是名苦智。
云何集智？謂無漏智，思惟有漏因因、集、有、緣，是名集智。
云何滅智？謂無漏智，思惟滅滅、止、妙、離，是名滅智。
云何道智？謂無漏智，思惟道道、如、跡、乘，是名道智。
云何盡智？謂我已知苦、我已斷集、我已證滅、我已修道，于彼起智、見、明、覺、慧無間等，是名盡智。
云何無生智？謂我已知苦，不復當知；我已斷集，不復當斷；我已證滅，不復當證；我已修道，不復當修，于彼起智、見、明、覺、慧無間等，是名無生智。
複次我欲漏已盡，是名盡智；不復當生，是名無生智。我
【現代漢語翻譯】 現代漢語譯本 智、無生智。
什麼是法智？是指了知欲界（Kāmadhātu，desire realm）所繫之行的苦諦的無漏智慧、了知欲界所繫之行的集諦的無漏智慧、了知欲界所繫之行的滅諦的無漏智慧、了知斷除欲界所繫之行的道諦的無漏智慧。更進一步說，法智也能緣於法智地的無漏智慧。這稱為法智。
什麼是比智？是指了知色界（Rūpadhātu，form realm）和無色界（Arūpadhātu，formless realm）所繫之行的苦諦的無漏智慧、了知色界和無色界所繫之行的集諦的無漏智慧、了知色界和無色界所繫之行的滅諦的無漏智慧、了知斷除色界和無色界所繫之行的道諦的無漏智慧。更進一步說，比智也能緣于比智地的無漏智慧。這稱為比智。
什麼是知他心智？是指如果智慧通過修行而獲得且不退失，能夠知曉欲界眾生當下的心和心所法，也能知曉無漏的心和心所法，這稱為知他心智。
什麼是等智？是指有漏的智慧，這稱為等智。
什麼是苦智？是指無漏的智慧，思惟五受陰（pañca vedanākkhandhā，the aggregate of five sensations）的無常、苦、空、非我，這稱為苦智。
什麼是集智？是指無漏的智慧，思惟有漏的因、集、有、緣，這稱為集智。
什麼是滅智？是指無漏的智慧，思惟滅、止、妙、離，這稱為滅智。
什麼是道智？是指無漏的智慧，思惟道、如、跡、乘，這稱為道智。
什麼是盡智？是指『我已經知苦、我已經斷集、我已經證滅、我已經修道』，對於這些道理生起智慧、見、明、覺、慧等無間斷的認知，這稱為盡智。
什麼是無生智？是指『我已經知苦，不再需要再知；我已經斷集，不再需要再斷；我已經證滅，不再需要再證；我已經修道，不再需要再修』，對於這些道理生起智慧、見、明、覺、慧等無間斷的認知，這稱為無生智。
更進一步說，我的欲漏已經斷盡，這稱為盡智；不再會再生起，這稱為無生智。
【English Translation】 English version Knowledge and Non-arising Knowledge.
What is Knowledge of the Dharma (Dharma-jñāna)? It refers to the un-leaked knowledge that knows the suffering of the practices associated with the Desire Realm (Kāmadhātu), the un-leaked knowledge that knows the cause of the practices associated with the Desire Realm, the un-leaked knowledge that knows the cessation of the practices associated with the Desire Realm, and the un-leaked knowledge that knows the path to the cessation of the practices associated with the Desire Realm. Furthermore, Knowledge of the Dharma can also be based on the un-leaked knowledge of the Dharma-knowledge ground. This is called Knowledge of the Dharma.
What is Inferential Knowledge (Anvaya-jñāna)? It refers to the un-leaked knowledge that knows the suffering of the practices associated with the Form Realm (Rūpadhātu) and the Formless Realm (Arūpadhātu), the un-leaked knowledge that knows the cause of the practices associated with the Form Realm and the Formless Realm, the un-leaked knowledge that knows the cessation of the practices associated with the Form Realm and the Formless Realm, and the un-leaked knowledge that knows the path to the cessation of the practices associated with the Form Realm and the Formless Realm. Furthermore, Inferential Knowledge can also be based on the un-leaked knowledge of the Inferential-knowledge ground. This is called Inferential Knowledge.
What is Knowledge of the Minds of Others (Para-citta-jñāna)? It refers to the knowledge that, if acquired and maintained through cultivation, knows the present mind and mental factors of beings in the Desire Realm, and also knows the un-leaked mind and mental factors. This is called Knowledge of the Minds of Others.
What is Equanimity Knowledge (Samata-jñāna)? It refers to leaked wisdom. This is called Equanimity Knowledge.
What is Knowledge of Suffering (Dukkha-jñāna)? It refers to un-leaked knowledge that contemplates the impermanence, suffering, emptiness, and non-self nature of the five aggregates of sensation (pañca vedanākkhandhā). This is called Knowledge of Suffering.
What is Knowledge of Origination (Samudaya-jñāna)? It refers to un-leaked knowledge that contemplates the cause, arising, existence, and conditions of leaked phenomena. This is called Knowledge of Origination.
What is Knowledge of Cessation (Nirodha-jñāna)? It refers to un-leaked knowledge that contemplates cessation, stopping, excellence, and detachment. This is called Knowledge of Cessation.
What is Knowledge of the Path (Mārga-jñāna)? It refers to un-leaked knowledge that contemplates the path, suchness, trace, and vehicle. This is called Knowledge of the Path.
What is Exhaustion Knowledge (Ksaya-jñāna)? It refers to the arising of knowledge, vision, clarity, awareness, and wisdom without interruption upon realizing 'I have known suffering, I have abandoned origination, I have realized cessation, I have cultivated the path.' This is called Exhaustion Knowledge.
What is Non-arising Knowledge (Anutpāda-jñāna)? It refers to the arising of knowledge, vision, clarity, awareness, and wisdom without interruption upon realizing 'I have known suffering, there is no more to know; I have abandoned origination, there is no more to abandon; I have realized cessation, there is no more to realize; I have cultivated the path, there is no more to cultivate.' This is called Non-arising Knowledge.
Furthermore, 'My outflows of desire are exhausted' is called Exhaustion Knowledge; 'There will be no more arising' is called Non-arising Knowledge.
有漏、無明漏已盡，是名盡智；不復當生，是名無生智。
云何見？謂智即是見。或有見非智，所謂八無間忍，謂苦法忍、苦比忍、集法忍、集比忍、滅法忍、滅比忍、道法忍、道比忍。是名見。若智若見，即是無間等。云何得？謂得法。云何無想定？謂遍凈天離欲、上地未離欲，作出要想思惟先方便，心及心法滅，是名無想定。云何滅盡定？謂無所有處離欲、上地未離欲，作止息想先方便，心及心法滅，是名滅盡定。云何無想天？謂眾生生無想天，心及心法滅，是名無想天。云何命根？謂三界壽。云何種類？謂眾生種類。云何處得？謂得方處。云何事得？謂得陰。云何入得？謂得內外入。云何生？謂轉陰。云何老？謂陰熟。云何住？謂行起未壞。云何無常？謂行起壞。云何名身？謂增語。云何句身？謂字滿。云何味身？謂字身說味身。云何虛空？謂虛空無滿，容受諸色，來去無礙。云何數滅？謂數滅滅是解脫。云何非數滅？謂非數滅滅非解脫。
眾事分阿毗曇論分別智品第二
十智，云何十？謂法智、比智、知他心智、等智、苦智、集智、滅智、道智、盡智、無生智。
云何法智緣？謂法智欲界系行緣及無漏緣。云何比智緣？謂比智色無色界系行緣及無漏緣。云何知他心智緣？謂知他心智
【現代漢語翻譯】 現代漢語譯本： 『有漏』（Sāsrava，指伴隨煩惱的）和『無明漏』（Avidyāsrava，指無明煩惱）都已斷盡，這稱為『盡智』（Ksaya-jnana，指知曉煩惱已盡的智慧）；不再會再生，這稱為『無生智』（Anutpada-jnana，指知曉不再受生的智慧）。
什麼是『見』（Darshana，指見諦）？意思是智慧就是見。或者，有些『見』不是智慧，例如八無間忍（Ashtav-anantarya-ksanti，指八種無間定中的忍），即苦法忍（Dharma-ksanti-duhkha，對苦諦的法之忍）、苦比忍（Anvaya-ksanti-duhkha，對苦諦的比之忍）、集法忍（Dharma-ksanti-samudaya，對集諦的法之忍）、集比忍（Anvaya-ksanti-samudaya，對集諦的比之忍）、滅法忍（Dharma-ksanti-nirodha，對滅諦的法之忍）、滅比忍（Anvaya-ksanti-nirodha，對滅諦的比之忍）、道法忍（Dharma-ksanti-marga，對道諦的法之忍）、道比忍（Anvaya-ksanti-marga，對道諦的比之忍）。這些稱為『見』。無論是智慧還是見，都屬於無間等（Anantarya-samata，指無間定等）。什麼是『得』（Prapti，指獲得）？意思是獲得法。什麼是『無想定』（Asanjni-samapatti，指無想定）？意思是遍凈天（Subhakrtsna-deva，色界第三禪天）已離欲，上地（指色界第四禪及以上）未離欲者，先作出要想的思惟方便，心及心所法滅，這稱為『無想定』。什麼是『滅盡定』（Nirodha-samapatti，指滅盡定）？意思是無所有處（Akincanyayatana，無色界第三禪天）已離欲，上地（指無色界第四禪）未離欲者，先作止息想的方便，心及心所法滅，這稱為『滅盡定』。什麼是『無想天』（Asanjnika-deva，指無想天）？意思是眾生生到無想天，心及心所法滅，這稱為『無想天』。什麼是『命根』（Jivitendriya，指命根）？意思是三界（Trailokya，指欲界、色界、無色界）的壽命。什麼是『種類』（Nikaya，指種類）？意思是眾生的種類。什麼是『處得』（Pradesa-prapti，指處所獲得）？意思是獲得方處。什麼是『事得』（Vastu-prapti，指事物獲得）？意思是獲得陰（Skandha，指五蘊）。什麼是『入得』（Ayatana-prapti，指處獲得）？意思是獲得內外入（Ayatana，指十二處）。什麼是『生』（Jati，指生）？意思是轉陰。什麼是『老』（Jara，指老）？意思是陰成熟。什麼是『住』（Sthiti，指住）？意思是行（Samskrta，指有為法）生起但未壞滅。什麼是『無常』（Anitya，指無常）？意思是行生起又壞滅。什麼是『名身』（Nama-kaya，指名身）？意思是增語（Adhivacana，指增語）。什麼是『句身』（Pada-kaya，指句身）？意思是字滿。什麼是『味身』（Vyanjana-kaya，指味身）？意思是字身說味身。什麼是『虛空』（Akasa，指虛空）？意思是虛空無滿，容受諸色，來去無礙。什麼是『數滅』（Samkhya-nirodha，指數滅）？意思是數滅滅是解脫。什麼是非數滅（Asamkhya-nirodha，指非數滅）？意思是非數滅滅不是解脫。
《眾事分阿毗曇論》分別智品第二
十智（Dasa-jnana，指十智），什麼是十智？即法智（Dharma-jnana，指法智）、比智（Anvaya-jnana，指比智）、知他心智（Paracitta-jnana，指知他心智）、等智（Samata-jnana，指等智）、苦智（Duhkha-jnana，指苦智）、集智（Samudaya-jnana，指集智）、滅智（Nirodha-jnana，指滅智）、道智（Marga-jnana，指道智）、盡智（Ksaya-jnana，指盡智）、無生智（Anutpada-jnana，指無生智）。
什麼是法智緣（Dharma-jnana-alambana，指法智的所緣）？意思是法智以欲界系行（Kama-dhatu-samskrta，指欲界所繫的有為法）和無漏法（Anasrava-dharma，指無漏法）為所緣。什麼是比智緣（Anvaya-jnana-alambana，指比智的所緣）？意思是比智以色界、無色界系行（Rupa-Arupa-dhatu-samskrta，指色界和無色界所繫的有為法）和無漏法為所緣。什麼是知他心智緣（Paracitta-jnana-alambana，指知他心智的所緣）？意思是知他心智...
【English Translation】 English version: 『The outflow of outflows』 (Sāsrava, referring to afflictions accompanied by defilements) and 『the outflow of ignorance』 (Avidyāsrava, referring to the affliction of ignorance) are exhausted, this is called 『exhaustive knowledge』 (Ksaya-jnana, referring to the wisdom that knows afflictions are exhausted); there will be no more rebirth, this is called 『non-arising knowledge』 (Anutpada-jnana, referring to the wisdom that knows there will be no more rebirth).
What is 『seeing』 (Darshana, referring to insight)? It means wisdom is seeing. Or, some 『seeing』 is not wisdom, such as the eight uninterrupted acceptances (Ashtav-anantarya-ksanti, referring to the acceptances in the eight uninterrupted concentrations), namely acceptance of the Dharma of suffering (Dharma-ksanti-duhkha, acceptance of the Dharma of the truth of suffering), acceptance of the comparative of suffering (Anvaya-ksanti-duhkha, acceptance of the comparative of the truth of suffering), acceptance of the Dharma of origin (Dharma-ksanti-samudaya, acceptance of the Dharma of the truth of origin), acceptance of the comparative of origin (Anvaya-ksanti-samudaya, acceptance of the comparative of the truth of origin), acceptance of the Dharma of cessation (Dharma-ksanti-nirodha, acceptance of the Dharma of the truth of cessation), acceptance of the comparative of cessation (Anvaya-ksanti-nirodha, acceptance of the comparative of the truth of cessation), acceptance of the Dharma of the path (Dharma-ksanti-marga, acceptance of the Dharma of the truth of the path), acceptance of the comparative of the path (Anvaya-ksanti-marga, acceptance of the comparative of the truth of the path). These are called 『seeing』. Whether it is wisdom or seeing, it belongs to uninterrupted equality (Anantarya-samata, referring to uninterrupted concentration equality). What is 『attainment』 (Prapti, referring to attainment)? It means attaining the Dharma. What is 『non-perception concentration』 (Asanjni-samapatti, referring to non-perception concentration)? It means those in the Pure Abode Heaven (Subhakrtsna-deva, the third dhyana heaven in the realm of form) who have abandoned desire, and those in the higher realms (referring to the fourth dhyana and above in the realm of form) who have not abandoned desire, first create the skillful means of thinking about perception, and the mind and mental factors cease, this is called 『non-perception concentration』. What is 『cessation concentration』 (Nirodha-samapatti, referring to cessation concentration)? It means those in the Realm of Nothingness (Akincanyayatana, the third dhyana in the formless realm) who have abandoned desire, and those in the higher realms (referring to the fourth dhyana in the formless realm) who have not abandoned desire, first create the skillful means of stopping thought, and the mind and mental factors cease, this is called 『cessation concentration』. What is 『non-perception heaven』 (Asanjnika-deva, referring to non-perception heaven)? It means when beings are born in the non-perception heaven, the mind and mental factors cease, this is called 『non-perception heaven』. What is 『life faculty』 (Jivitendriya, referring to life faculty)? It means the lifespan of the three realms (Trailokya, referring to the desire realm, form realm, and formless realm). What is 『species』 (Nikaya, referring to species)? It means the species of beings. What is 『place attainment』 (Pradesa-prapti, referring to place attainment)? It means attaining a place. What is 『thing attainment』 (Vastu-prapti, referring to thing attainment)? It means attaining the aggregates (Skandha, referring to the five aggregates). What is 『entry attainment』 (Ayatana-prapti, referring to entry attainment)? It means attaining the internal and external entries (Ayatana, referring to the twelve entries). What is 『birth』 (Jati, referring to birth)? It means the transformation of aggregates. What is 『aging』 (Jara, referring to aging)? It means the aggregates mature. What is 『abiding』 (Sthiti, referring to abiding)? It means conditioned phenomena (Samskrta, referring to conditioned phenomena) arise but have not yet decayed. What is 『impermanence』 (Anitya, referring to impermanence)? It means conditioned phenomena arise and decay. What is 『name body』 (Nama-kaya, referring to name body)? It means designation (Adhivacana, referring to designation). What is 『sentence body』 (Pada-kaya, referring to sentence body)? It means the fullness of words. What is 『flavor body』 (Vyanjana-kaya, referring to flavor body)? It means the word body speaks of the flavor body. What is 『space』 (Akasa, referring to space)? It means space is without fullness, accommodates all forms, and is unobstructed in coming and going. What is 『cessation by calculation』 (Samkhya-nirodha, referring to cessation by calculation)? It means cessation by calculation is liberation. What is 『cessation not by calculation』 (Asamkhya-nirodha, referring to cessation not by calculation)? It means cessation not by calculation is not liberation.
《Abhidharma of Various Matters: Second Chapter on the Category of Wisdom》
Ten Wisdoms (Dasa-jnana, referring to the ten wisdoms), what are the ten? They are Dharma-jnana (Dharma-jnana, referring to Dharma-jnana), Anvaya-jnana (Anvaya-jnana, referring to Anvaya-jnana), Knowledge of Others' Minds (Paracitta-jnana, referring to knowledge of others' minds), Samata-jnana (Samata-jnana, referring to Samata-jnana), Knowledge of Suffering (Duhkha-jnana, referring to knowledge of suffering), Knowledge of Origin (Samudaya-jnana, referring to knowledge of origin), Knowledge of Cessation (Nirodha-jnana, referring to knowledge of cessation), Knowledge of the Path (Marga-jnana, referring to knowledge of the path), Exhaustive Knowledge (Ksaya-jnana, referring to exhaustive knowledge), and Non-arising Knowledge (Anutpada-jnana, referring to non-arising knowledge).
What is the object of Dharma-jnana (Dharma-jnana-alambana, referring to the object of Dharma-jnana)? It means Dharma-jnana takes conditioned phenomena of the desire realm (Kama-dhatu-samskrta, referring to conditioned phenomena of the desire realm) and unconditioned phenomena (Anasrava-dharma, referring to unconditioned phenomena) as its objects. What is the object of Anvaya-jnana (Anvaya-jnana-alambana, referring to the object of Anvaya-jnana)? It means Anvaya-jnana takes conditioned phenomena of the form and formless realms (Rupa-Arupa-dhatu-samskrta, referring to conditioned phenomena of the form and formless realms) and unconditioned phenomena as its objects. What is the object of Knowledge of Others' Minds (Paracitta-jnana-alambana, referring to the object of knowledge of others' minds)? It means Knowledge of Others' Minds...
欲界色界系現在他心心法緣及無漏緣。云何等智緣？謂等智一切法緣。云何苦智緣？謂苦智五受陰緣。云何集智緣？謂集智有漏因緣。云何滅智緣？謂滅智數滅緣。云何道智緣？謂道智學法無學法緣。云何盡智緣？謂盡智一切有為法緣及數滅緣。云何無生智緣？謂無生智一切有為法緣及數滅緣。
問：以何等故，法智欲界系行緣及無漏緣？答：謂法智知欲界系行苦、知欲界系行因、知欲界系行滅、知斷欲界系行道，是故說法智欲界系行緣及無漏緣。
以何等故，比智色無色界系行緣及無漏緣？謂比智知色無色界系行苦、知色無色界系行因、知色無色界系行滅、知斷色無色界系行道，是故比智色無色界系行緣及無漏緣。
以何等故，知他心智欲界色界系現在他心心法及無漏緣？謂知他心智知欲界色界現在他心心法及無漏緣，是故知他心智欲界色界系現在他心心法及無漏緣。
以何等故，等智一切法緣？謂等智知一切法巧便、不巧便、非巧便非不巧便，是故等智一切法緣。
以何等故，苦智五受陰緣？謂苦智知五受陰無常、苦、空、非我，是故苦智五受陰緣。
以何等故，集智有漏因緣？謂集智知有漏因因、集、有、緣，是故集智有漏因緣。
以何等故，滅智數滅緣？謂滅智
【現代漢語翻譯】 現代漢語譯本 欲界（Kāmadhātu，指眾生輪迴的慾望界）的法智緣于欲界系（Kāmadhātu，屬於慾望界的）的行蘊以及無漏法。什麼是等智的緣？等智緣於一切法。什麼是苦智的緣？苦智緣於五受陰（pañca vedanāskandha，五種感受的聚合）。什麼是集智的緣？集智緣于有漏的因。什麼是滅智的緣？滅智緣于擇滅（pratisaṃkhyā-nirodha，通過智慧力而達到的滅盡）。什麼是道智的緣？道智緣于有學位和無學位的法。什麼是盡智的緣？盡智緣於一切有為法以及擇滅。什麼是非生智的緣？非生智緣於一切有為法以及擇滅。 問：為什麼法智緣于欲界系的行蘊以及無漏法？答：因為法智了知欲界系的行蘊是苦，了知欲界系的行蘊是苦因，了知欲界系的行蘊的滅，了知斷除欲界系的行蘊的道，所以說法智緣于欲界系的行蘊以及無漏法。 為什麼比智緣於色界（Rūpadhātu，指色界天）和無色界（Arūpadhātu，指無色界天）的行蘊以及無漏法？因為比智了知色界和無色界的行蘊是苦，了知色界和無色界的行蘊是苦因，了知色界和無色界的行蘊的滅，了知斷除色界和無色界的行蘊的道，所以說比智緣於色界和無色界的行蘊以及無漏法。 為什麼知他心智緣于欲界和色界中現在的他心心法以及無漏法？因為知他心智了知欲界和色界中現在的他心心法以及無漏法，所以知他心智緣于欲界和色界中現在的他心心法以及無漏法。 為什麼等智緣於一切法？因為等智了知一切法的巧便、不巧便、非巧便非不巧便，所以等智緣於一切法。 為什麼苦智緣於五受陰？因為苦智了知五受陰是無常、苦、空、非我，所以苦智緣於五受陰。 為什麼集智緣于有漏因？因為集智了知有漏因是因、集、有、緣，所以集智緣于有漏因。 為什麼滅智緣于擇滅？因為滅智
【English Translation】 English version The Dharma-knowledge (dharmajñāna) pertaining to the desire realm (Kāmadhātu) is conditioned by the formations (saṃskāra) associated with the desire realm and by the unconditioned (anāsrava). What is the condition for the knowledge of equality (samajñāna)? The knowledge of equality is conditioned by all dharmas. What is the condition for the knowledge of suffering (duḥkhajñāna)? The knowledge of suffering is conditioned by the five aggregates of feeling (pañca vedanāskandha). What is the condition for the knowledge of origination (samudayajñāna)? The knowledge of origination is conditioned by defiled causes (sāsrava hetu). What is the condition for the knowledge of cessation (nirodhajñāna)? The knowledge of cessation is conditioned by cessation through discrimination (pratisaṃkhyā-nirodha). What is the condition for the knowledge of the path (mārgajñāna)? The knowledge of the path is conditioned by the dharmas of learners (śaikṣa) and non-learners (aśaikṣa). What is the condition for the knowledge of exhaustion (kṣayajñāna)? The knowledge of exhaustion is conditioned by all conditioned dharmas (saṃskṛta dharma) and cessation through discrimination. What is the condition for the knowledge of non-arising (anutpādajñāna)? The knowledge of non-arising is conditioned by all conditioned dharmas and cessation through discrimination. Question: Why is the Dharma-knowledge conditioned by the formations associated with the desire realm and by the unconditioned? Answer: Because the Dharma-knowledge knows that the formations associated with the desire realm are suffering, knows that the formations associated with the desire realm are the cause of suffering, knows the cessation of the formations associated with the desire realm, and knows the path to the cessation of the formations associated with the desire realm. Therefore, it is said that the Dharma-knowledge is conditioned by the formations associated with the desire realm and by the unconditioned. Why is the inferential knowledge (anvayajñāna) conditioned by the formations associated with the form realm (Rūpadhātu) and the formless realm (Arūpadhātu) and by the unconditioned? Because the inferential knowledge knows that the formations associated with the form realm and the formless realm are suffering, knows that the formations associated with the form realm and the formless realm are the cause of suffering, knows the cessation of the formations associated with the form realm and the formless realm, and knows the path to the cessation of the formations associated with the form realm and the formless realm. Therefore, it is said that the inferential knowledge is conditioned by the formations associated with the form realm and the formless realm and by the unconditioned. Why is the knowledge of the minds of others (paracittajñāna) conditioned by the mental and mental-object dharmas of the minds of others that are present in the desire realm and the form realm, and by the unconditioned? Because the knowledge of the minds of others knows the mental and mental-object dharmas of the minds of others that are present in the desire realm and the form realm, and by the unconditioned. Therefore, the knowledge of the minds of others is conditioned by the mental and mental-object dharmas of the minds of others that are present in the desire realm and the form realm, and by the unconditioned. Why is the knowledge of equality conditioned by all dharmas? Because the knowledge of equality knows the skillful (kauśalya), unskillful (akauśalya), neither skillful nor unskillful of all dharmas. Therefore, the knowledge of equality is conditioned by all dharmas. Why is the knowledge of suffering conditioned by the five aggregates of feeling? Because the knowledge of suffering knows that the five aggregates of feeling are impermanent (anitya), suffering (duḥkha), empty (śūnya), and not-self (anātman). Therefore, the knowledge of suffering is conditioned by the five aggregates of feeling. Why is the knowledge of origination conditioned by defiled causes? Because the knowledge of origination knows that defiled causes are cause (hetu), origin (samudaya), existence (bhava), and condition (pratyaya). Therefore, the knowledge of origination is conditioned by defiled causes. Why is the knowledge of cessation conditioned by cessation through discrimination? Because the knowledge of cessation
知數滅滅、止、妙、離，是故滅智數滅緣。
以何等故，道智學無學法緣？謂道智知道道、如、跡、乘，是故道智學無學法緣。
以何等故，盡智一切有為法及數滅緣？謂盡智知我已知苦、已斷集、已證滅、已修道，是故盡智一切有為法及數滅緣。
以何等故，無生智一切有為法及數滅緣？謂無生智知我已知苦不復當知、已斷集不復當斷、已證滅不復當證、已修道不復當修，是故無生智一切有為法及數滅緣。
問：法智是幾智、幾智少分？答法智即法智，七智少分，謂知他心智、苦智、集智、滅智、道智、盡智、無生智。
問：比智是幾智、幾智少分？答：比智即比智，七智少分，謂知他心智、苦智、集智、滅智、道智、盡智、無生智。
問：知他心智是幾智、幾智少分？答：知他心智即知他心智，四智少分，謂法智、比智、等智、道智。
問：等智是幾智、幾智少分？答：等智即等智，一智少分，謂知他心智。
問：苦智是幾智、幾智少分？答：苦智即苦智，四智少分，謂法智、比智、盡智、無生智。如苦智，集智、滅智亦如是。
問：道智是幾智、幾智少分？答：道智即道智，五智少分，謂法智、比智、知他心智、盡智、無生智。
問：盡智是幾
【現代漢語翻譯】 現代漢語譯本 以什麼緣故，數滅（Nirodha-samkhya，通過智慧滅盡煩惱而達到的涅槃狀態）滅盡了滅、止、妙、離？因為滅智（Nirodha-jnana，證得滅盡的智慧）知道數滅的緣故，所以滅智是數滅的緣。 以什麼緣故，道智（Marga-jnana，關於道的智慧）是學（Sekha，還在修學的階段）和無學（Asekha，已經完成修學的階段）法的緣？因為道智知道道、如（Tathata，真如）、跡（跡象）、乘（Yana，道路），所以道智是學和無學法的緣。 以什麼緣故，盡智（Ksaya-jnana，知苦已盡的智慧）是一切有為法（Samkhata-dharma，由因緣和合而成的法）和數滅的緣？因為盡智知道『我已經知道苦、已經斷除集（Samudaya，苦的根源）、已經證得滅（Nirodha，涅槃）、已經修習道（Marga，達到涅槃的道路）』，所以盡智是一切有為法和數滅的緣。 以什麼緣故，無生智（Anutpada-jnana，知苦不生的智慧）是一切有為法和數滅的緣？因為無生智知道『我已經知道苦，不再需要知道；已經斷除集，不再需要斷除；已經證得滅，不再需要證得；已經修習道，不再需要修習』，所以無生智是一切有為法和數滅的緣。 問：法智（Dharma-jnana，關於法的智慧）是幾種智，是幾種智的小部分？答：法智就是法智本身，是七種智的小部分，即知他心智（Paracitta-jnana，瞭解他人內心的智慧）、苦智（Dukkha-jnana，關於苦的智慧）、集智（Samudaya-jnana，關於集（苦的根源）的智慧）、滅智（Nirodha-jnana，關於滅（涅槃）的智慧）、道智（Marga-jnana，關於道的智慧）、盡智（Ksaya-jnana，知苦已盡的智慧）、無生智（Anutpada-jnana，知苦不生的智慧）。 問：比智（Anvaya-jnana，類比的智慧）是幾種智，是幾種智的小部分？答：比智就是比智本身，是七種智的小部分，即知他心智、苦智、集智、滅智、道智、盡智、無生智。 問：知他心智是幾種智，是幾種智的小部分？答：知他心智就是知他心智本身，是四種智的小部分，即法智、比智、等智（Samana-jnana，平等的智慧）、道智。 問：等智是幾種智，是幾種智的小部分？答：等智就是等智本身，是一種智的小部分，即知他心智。 問：苦智是幾種智，是幾種智的小部分？答：苦智就是苦智本身，是四種智的小部分，即法智、比智、盡智、無生智。如同苦智一樣，集智、滅智也是如此。 問：道智是幾種智，是幾種智的小部分？答：道智就是道智本身，是五種智的小部分，即法智、比智、知他心智、盡智、無生智。 問：盡智是幾種
【English Translation】 English version For what reason does Nirodha-samkhya (cessation through wisdom, the state of Nirvana) extinguish extinction, cessation, subtlety, and detachment? Because Nirodha-jnana (knowledge of cessation) knows Nirodha-samkhya, therefore Nirodha-jnana is the condition for Nirodha-samkhya. For what reason is Marga-jnana (knowledge of the path) the condition for the Dharma of the Sekha (one still in training) and Asekha (one beyond training)? Because Marga-jnana knows the path (Marga), suchness (Tathata), signs (Lakshana), and vehicle (Yana), therefore Marga-jnana is the condition for the Dharma of the Sekha and Asekha. For what reason is Ksaya-jnana (knowledge of exhaustion) the condition for all conditioned dharmas (Samkhata-dharma) and Nirodha-samkhya? Because Ksaya-jnana knows 'I have already known suffering, already abandoned its origin (Samudaya), already realized cessation (Nirodha), already cultivated the path (Marga),' therefore Ksaya-jnana is the condition for all conditioned dharmas and Nirodha-samkhya. For what reason is Anutpada-jnana (knowledge of non-arising) the condition for all conditioned dharmas and Nirodha-samkhya? Because Anutpada-jnana knows 'I have already known suffering, I no longer need to know it; I have already abandoned its origin, I no longer need to abandon it; I have already realized cessation, I no longer need to realize it; I have already cultivated the path, I no longer need to cultivate it,' therefore Anutpada-jnana is the condition for all conditioned dharmas and Nirodha-samkhya. Question: Dharma-jnana (knowledge of the Dharma) is how many kinds of knowledge, and a small part of how many kinds of knowledge? Answer: Dharma-jnana is Dharma-jnana itself, and a small part of seven kinds of knowledge, namely Paracitta-jnana (knowledge of the minds of others), Dukkha-jnana (knowledge of suffering), Samudaya-jnana (knowledge of the origin of suffering), Nirodha-jnana (knowledge of the cessation of suffering), Marga-jnana (knowledge of the path), Ksaya-jnana (knowledge of exhaustion), and Anutpada-jnana (knowledge of non-arising). Question: Anvaya-jnana (inferential knowledge) is how many kinds of knowledge, and a small part of how many kinds of knowledge? Answer: Anvaya-jnana is Anvaya-jnana itself, and a small part of seven kinds of knowledge, namely Paracitta-jnana, Dukkha-jnana, Samudaya-jnana, Nirodha-jnana, Marga-jnana, Ksaya-jnana, and Anutpada-jnana. Question: Paracitta-jnana is how many kinds of knowledge, and a small part of how many kinds of knowledge? Answer: Paracitta-jnana is Paracitta-jnana itself, and a small part of four kinds of knowledge, namely Dharma-jnana, Anvaya-jnana, Samana-jnana (knowledge of equality), and Marga-jnana. Question: Samana-jnana is how many kinds of knowledge, and a small part of how many kinds of knowledge? Answer: Samana-jnana is Samana-jnana itself, and a small part of one kind of knowledge, namely Paracitta-jnana. Question: Dukkha-jnana is how many kinds of knowledge, and a small part of how many kinds of knowledge? Answer: Dukkha-jnana is Dukkha-jnana itself, and a small part of four kinds of knowledge, namely Dharma-jnana, Anvaya-jnana, Ksaya-jnana, and Anutpada-jnana. Just like Dukkha-jnana, so too are Samudaya-jnana and Nirodha-jnana. Question: Marga-jnana is how many kinds of knowledge, and a small part of how many kinds of knowledge? Answer: Marga-jnana is Marga-jnana itself, and a small part of five kinds of knowledge, namely Dharma-jnana, Anvaya-jnana, Paracitta-jnana, Ksaya-jnana, and Anutpada-jnana. Question: Ksaya-jnana is how many
智、幾智少分？答：盡智即盡智，六智少分，謂法智、比智、苦集滅道智。如盡智，無生智亦如是。
云何法智即法智？謂法智知欲界系行苦、知欲界系行因、知欲界系行滅、知斷欲界系行道，是故法智即法智。
云何法智知他心智？謂法智知他斷欲界系行道無漏心心法，是故法智知他心智。
云何法智苦智？謂法智知欲界系五受陰無常、苦、空、非我，是故法智苦智。
云何法智集智？謂法智知欲界系行因因、集、有、緣，是故法智集智。
云何法智滅智？謂法智知欲界系行滅滅、止、妙、離，是故法智滅智。
云何法智道智？謂法智知斷欲界系行道道、如、跡、乘，是故法智道智。
云何法智盡智？謂法智知我已知欲界系行苦、知我已斷欲界系行集、知我已證欲界系行滅、知我已修斷欲界系行道，是故法智盡智。
云何法智無生智？謂法智知我已知欲界系行苦不復當知、知我已斷欲界系行集不復當斷、知我已證欲界系行滅不復當證、知我已修斷欲界系行道不復當修，是故法智無生智。
云何比智即比智？謂比智知色無色界系行苦、知色無色界系行因、知色無色界系行滅、知斷色無色界系行道，是故比智即比智。
云何比智知他心智？謂比智知他斷
色無色界系行道無漏心心法，是故比智知他心智。
云何比智苦智？謂比智知色無色界系五受陰無常、苦、空、非我，是故比智苦智。
云何比智集智？謂比智知色無色界系行因因、集、有、緣，是故比智集智。
云何比智滅智？謂比智知色無色界系行滅滅、止、妙、離，是故比智滅智。
云何比智道智？謂比智知斷色無色界系行道道、如、跡、乘，是故比智道智。
云何比智盡智？謂比智知我已知色無色界系行苦、知我已斷色無色界系行集、知我已證色無色界系行滅、知我已修斷色無色界系行道，是故比智盡智。
云何比智無生智？謂比智知我已知色無色界系行苦不復當知、知我已斷色無色界系行集不復當斷、知我已證色無色界系行滅不復當證、知我已修斷色無色界系行道不復當修，是故比智無生智。
云何知他心智即知他心智？謂知他心智知他欲界色界系現在心心法及無漏心心法，是故知他心智即知他心智。
云何知他心智法智？謂知他心智知他斷欲界系行道無漏心心法，是故知他心智法智。
云何知他心智比智？謂知他心智知他斷色無色界系行道無漏心心法，是故知他心智比智。
云何知他心智等智？謂知他心智知他有漏心心法，是故知他心智
【現代漢語翻譯】 現代漢語譯本 什麼是通過比智瞭解他人心智？這是指通過比智瞭解色界（Rūpadhātu）中沒有煩惱束縛的行蘊（Saṅkhāra-skandha）的無漏（Anāsrava）心和心所法（Citta-cetasika-dhamma），因此稱為比智知他心智。
什麼是通過比智瞭解苦諦的智慧？這是指通過比智瞭解色界（Rūpadhātu）中沒有煩惱束縛的五受陰（Pañca vedanākkhandhā）是無常（Anitya）、苦（Duḥkha）、空（Śūnya）、非我（Anātman），因此稱為比智苦智。
什麼是通過比智瞭解集諦的智慧？這是指通過比智瞭解色界（Rūpadhātu）中沒有煩惱束縛的行蘊（Saṅkhāra-skandha）的因（Hetu）、集（Samudaya）、有（Bhava）、緣（Pratyaya），因此稱為比智集智。
什麼是通過比智瞭解滅諦的智慧？這是指通過比智瞭解色界（Rūpadhātu）中沒有煩惱束縛的行蘊（Saṅkhāra-skandha）的滅（Nirodha）、止（Nirodha）、妙（Śānta）、離（Niḥsaraṇa），因此稱為比智滅智。
什麼是通過比智瞭解道諦的智慧？這是指通過比智瞭解斷除色界（Rūpadhātu）中沒有煩惱束縛的行蘊（Saṅkhāra-skandha）的道（Mārga）、如（Tathatā）、跡（Pada）、乘（Yāna），因此稱為比智道智。
什麼是通過比智瞭解盡智？這是指通過比智瞭解『我已經知道』色界（Rūpadhātu）中沒有煩惱束縛的行蘊（Saṅkhāra-skandha）的苦（Duḥkha），『我已經斷除』色界（Rūpadhātu）中沒有煩惱束縛的行蘊（Saṅkhāra-skandha）的集（Samudaya），『我已經證得』色界（Rūpadhātu）中沒有煩惱束縛的行蘊（Saṅkhāra-skandha）的滅（Nirodha），『我已經修習』斷除色界（Rūpadhātu）中沒有煩惱束縛的行蘊（Saṅkhāra-skandha）的道（Mārga），因此稱為比智盡智。
什麼是通過比智瞭解無生智？這是指通過比智瞭解『我已經知道』色界（Rūpadhātu）中沒有煩惱束縛的行蘊（Saṅkhāra-skandha）的苦（Duḥkha），不再需要再知；『我已經斷除』色界（Rūpadhātu）中沒有煩惱束縛的行蘊（Saṅkhāra-skandha）的集（Samudaya），不再需要再斷；『我已經證得』色界（Rūpadhātu）中沒有煩惱束縛的行蘊（Saṅkhāra-skandha）的滅（Nirodha），不再需要再證；『我已經修習』斷除色界（Rūpadhātu）中沒有煩惱束縛的行蘊（Saṅkhāra-skandha）的道（Mārga），不再需要再修，因此稱為比智無生智。
什麼是以知他心智瞭解知他心智？這是指以知他心智瞭解他人慾界（Kāmadhātu）所繫縛的現在心和心所法（Citta-cetasika-dhamma）以及無漏（Anāsrava）心和心所法（Citta-cetasika-dhamma），因此稱為知他心智即知他心智。
什麼是以知他心智了解法智？這是指以知他心智瞭解他人斷除欲界（Kāmadhātu）所繫縛的行道（Mārga）的無漏（Anāsrava）心和心所法（Citta-cetasika-dhamma），因此稱為知他心智法智。
什麼是以知他心智瞭解比智？這是指以知他心智瞭解他人斷除色界（Rūpadhātu）所繫縛的行道（Mārga）的無漏（Anāsrava）心和心所法（Citta-cetasika-dhamma），因此稱為知他心智比智。
什麼是以知他心智瞭解等智？這是指以知他心智瞭解他人的有漏（Sāsrava）心和心所法（Citta-cetasika-dhamma），因此稱為知他心智等智。
【English Translation】 English version What is knowing the minds of others through inferential knowledge (比智, Bǐzhì)? It refers to knowing, through inferential knowledge, the undefiled (無漏, Anāsrava) mind and mental factors (心心法, Citta-cetasika-dhamma) of the form realm (色界, Rūpadhātu) that are not bound by afflictions (系, xi), hence it is called inferential knowledge of the minds of others.
What is inferential knowledge of the knowledge of suffering (苦智, Kǔzhì)? It refers to knowing, through inferential knowledge, that the five aggregates of sensation (五受陰, Pañca vedanākkhandhā) in the form realm (色界, Rūpadhātu) that are not bound by afflictions (系, xi) are impermanent (無常, Anitya), suffering (苦, Duḥkha), empty (空, Śūnya), and not-self (非我, Anātman), hence it is called inferential knowledge of the knowledge of suffering.
What is inferential knowledge of the knowledge of the origin (集智, Jízhì)? It refers to knowing, through inferential knowledge, the cause (因, Hetu), arising (集, Samudaya), existence (有, Bhava), and condition (緣, Pratyaya) of the formations aggregate (行蘊, Saṅkhāra-skandha) in the form realm (色界, Rūpadhātu) that are not bound by afflictions (系, xi), hence it is called inferential knowledge of the knowledge of the origin.
What is inferential knowledge of the knowledge of cessation (滅智, Mièzhì)? It refers to knowing, through inferential knowledge, the cessation (滅, Nirodha), stopping (止, Nirodha), exquisite (妙, Śānta), and liberation (離, Niḥsaraṇa) of the formations aggregate (行蘊, Saṅkhāra-skandha) in the form realm (色界, Rūpadhātu) that are not bound by afflictions (系, xi), hence it is called inferential knowledge of the knowledge of cessation.
What is inferential knowledge of the knowledge of the path (道智, Dàozhì)? It refers to knowing, through inferential knowledge, the path (道, Mārga), suchness (如, Tathatā), trace (跡, Pada), and vehicle (乘, Yāna) of abandoning the formations aggregate (行蘊, Saṅkhāra-skandha) in the form realm (色界, Rūpadhātu) that are not bound by afflictions (系, xi), hence it is called inferential knowledge of the knowledge of the path.
What is inferential knowledge of the knowledge of exhaustion (盡智, Jìnzhì)? It refers to knowing, through inferential knowledge, 'I have already known' the suffering (苦, Duḥkha) of the formations aggregate (行蘊, Saṅkhāra-skandha) in the form realm (色界, Rūpadhātu) that are not bound by afflictions (系, xi), 'I have already abandoned' the origin (集, Samudaya) of the formations aggregate (行蘊, Saṅkhāra-skandha) in the form realm (色界, Rūpadhātu) that are not bound by afflictions (系, xi), 'I have already realized' the cessation (滅, Nirodha) of the formations aggregate (行蘊, Saṅkhāra-skandha) in the form realm (色界, Rūpadhātu) that are not bound by afflictions (系, xi), 'I have already cultivated' the path (道, Mārga) of abandoning the formations aggregate (行蘊, Saṅkhāra-skandha) in the form realm (色界, Rūpadhātu) that are not bound by afflictions (系, xi), hence it is called inferential knowledge of the knowledge of exhaustion.
What is inferential knowledge of the knowledge of non-arising (無生智, Wúshēngzhì)? It refers to knowing, through inferential knowledge, 'I have already known' the suffering (苦, Duḥkha) of the formations aggregate (行蘊, Saṅkhāra-skandha) in the form realm (色界, Rūpadhātu) that are not bound by afflictions (系, xi), and there is no further need to know; 'I have already abandoned' the origin (集, Samudaya) of the formations aggregate (行蘊, Saṅkhāra-skandha) in the form realm (色界, Rūpadhātu) that are not bound by afflictions (系, xi), and there is no further need to abandon; 'I have already realized' the cessation (滅, Nirodha) of the formations aggregate (行蘊, Saṅkhāra-skandha) in the form realm (色界, Rūpadhātu) that are not bound by afflictions (系, xi), and there is no further need to realize; 'I have already cultivated' the path (道, Mārga) of abandoning the formations aggregate (行蘊, Saṅkhāra-skandha) in the form realm (色界, Rūpadhātu) that are not bound by afflictions (系, xi), and there is no further need to cultivate, hence it is called inferential knowledge of the knowledge of non-arising.
What is knowing the minds of others with the knowledge of the minds of others? It refers to knowing, with the knowledge of the minds of others, the present mind and mental factors (心心法, Citta-cetasika-dhamma) of others that are bound by the desire realm (欲界, Kāmadhātu) and the undefiled (無漏, Anāsrava) mind and mental factors (心心法, Citta-cetasika-dhamma), hence it is called knowing the minds of others with the knowledge of the minds of others.
What is knowing the minds of others with the knowledge of the Dharma (法智, Fǎzhì)? It refers to knowing, with the knowledge of the minds of others, the undefiled (無漏, Anāsrava) mind and mental factors (心心法, Citta-cetasika-dhamma) of others who have abandoned the path (行道, Mārga) bound by the desire realm (欲界, Kāmadhātu), hence it is called knowing the minds of others with the knowledge of the Dharma.
What is knowing the minds of others with inferential knowledge (比智, Bǐzhì)? It refers to knowing, with the knowledge of the minds of others, the undefiled (無漏, Anāsrava) mind and mental factors (心心法, Citta-cetasika-dhamma) of others who have abandoned the path (行道, Mārga) bound by the form realm (色界, Rūpadhātu), hence it is called knowing the minds of others with inferential knowledge.
What is knowing the minds of others with equanimity knowledge (等智, Děngzhì)? It refers to knowing, with the knowledge of the minds of others, the defiled (有漏, Sāsrava) mind and mental factors (心心法, Citta-cetasika-dhamma) of others, hence it is called knowing the minds of others with equanimity knowledge.
等智。
云何知他心智道智？謂知他心智知他無漏心心法，是故知他心智道智。
云何等智即等智，謂等智知一切法巧便、不巧便、非巧便非不巧便，是故等智即等智。
云何等智知他心智？謂等智知他有漏心心法，是故等智知他心智。
云何苦智即苦智？謂苦智知五受陰無常、苦、空、非我，是故苦智即苦智。
云何苦智法智？謂苦智知欲界系五受陰無常、苦、空、非我，是故苦智法智。
云何苦智比智？謂苦智知色無色界系五受陰無常、苦、空、非我，是故苦智比智。
云何苦智盡智？謂苦智知我已知苦，是故苦智盡智。
云何苦智無生智？謂苦智知我已知苦不復當知，是故苦智無生智。
云何集智即集智？謂集智知有漏因因、集、有、緣，是故集智即集智。
云何集智法智？謂集智知欲界系行因因、集、有、緣，是故集智法智。
云何集智比智？謂集智知色無色界系行因因、集、有、緣，是故集智比智。
云何集智盡智？謂集智知我已斷集，是故集智盡智。
云何集智無生智？謂集智知我已斷集不復當斷，是故集智無生智。
云何滅智即滅智？謂滅智知滅滅、止、妙、離，是故滅智即滅智。
云何滅智法智？謂
【現代漢語翻譯】 現代漢語譯本 等智（Sameness Knowledge）。
什麼是知他心智道智？是指等智知道他人無漏的心和心法，所以說是知他心智道智。
什麼是等智即等智？是指等智知道一切法的巧妙、不巧妙、非巧妙非不巧妙，所以說是等智即等智。
什麼是等智知他心智？是指等智知道他人有漏的心和心法，所以說是等智知他心智。
什麼是苦智即苦智？是指苦智知道五受陰（Five Aggregates of Feeling）的無常、苦、空、非我，所以說是苦智即苦智。
什麼是苦智法智？是指苦智知道欲界（Desire Realm）所繫的五受陰的無常、苦、空、非我，所以說是苦智法智。
什麼是苦智比智？是指苦智知道色界（Form Realm）和無色界（Formless Realm）所繫的五受陰的無常、苦、空、非我，所以說是苦智比智。
什麼是苦智盡智？是指苦智知道『我已經知道苦』，所以說是苦智盡智。
什麼是苦智無生智？是指苦智知道『我已經知道苦，不再需要知道』，所以說是苦智無生智。
什麼是集智即集智？是指集智知道有漏的因，即因、集、有、緣，所以說是集智即集智。
什麼是集智法智？是指集智知道欲界所繫的行的因，即因、集、有、緣，所以說是集智法智。
什麼是集智比智？是指集智知道色界和無色界所繫的行的因，即因、集、有、緣，所以說是集智比智。
什麼是集智盡智？是指集智知道『我已經斷集』，所以說是集智盡智。
什麼是集智無生智？是指集智知道『我已經斷集，不再需要斷』，所以說是集智無生智。
什麼是滅智即滅智？是指滅智知道滅，即滅、止、妙、離，所以說是滅智即滅智。
什麼是滅智法智？是指
【English Translation】 English version Equanimity Knowledge (Deng Zhi).
What is the Knowledge of Others' Minds with the Knowledge of the Path? It refers to the equanimity knowledge knowing the undefiled mind and mental phenomena of others, therefore it is called the Knowledge of Others' Minds with the Knowledge of the Path.
What is Equanimity Knowledge as Equanimity Knowledge? It refers to the equanimity knowledge knowing the skillful, unskillful, neither skillful nor unskillful aspects of all dharmas, therefore it is called Equanimity Knowledge as Equanimity Knowledge.
What is Equanimity Knowledge knowing the Knowledge of Others' Minds? It refers to the equanimity knowledge knowing the defiled mind and mental phenomena of others, therefore it is called Equanimity Knowledge knowing the Knowledge of Others' Minds.
What is the Knowledge of Suffering as the Knowledge of Suffering? It refers to the knowledge of suffering knowing the impermanence, suffering, emptiness, and non-self of the five skandhas (aggregates) of feeling (Wu Shou Yin), therefore it is called the Knowledge of Suffering as the Knowledge of Suffering.
What is the Knowledge of Suffering with the Knowledge of Dharma? It refers to the knowledge of suffering knowing the impermanence, suffering, emptiness, and non-self of the five skandhas of feeling associated with the Desire Realm (Yu Jie), therefore it is called the Knowledge of Suffering with the Knowledge of Dharma.
What is the Knowledge of Suffering with Comparative Knowledge? It refers to the knowledge of suffering knowing the impermanence, suffering, emptiness, and non-self of the five skandhas of feeling associated with the Form Realm (Se Jie) and the Formless Realm (Wu Se Jie), therefore it is called the Knowledge of Suffering with Comparative Knowledge.
What is the Knowledge of Suffering with Exhaustive Knowledge? It refers to the knowledge of suffering knowing 'I have already known suffering', therefore it is called the Knowledge of Suffering with Exhaustive Knowledge.
What is the Knowledge of Suffering with Non-Arising Knowledge? It refers to the knowledge of suffering knowing 'I have already known suffering and there is no need to know it again', therefore it is called the Knowledge of Suffering with Non-Arising Knowledge.
What is the Knowledge of Accumulation as the Knowledge of Accumulation? It refers to the knowledge of accumulation knowing the defiled causes, namely cause, accumulation, existence, and condition, therefore it is called the Knowledge of Accumulation as the Knowledge of Accumulation.
What is the Knowledge of Accumulation with the Knowledge of Dharma? It refers to the knowledge of accumulation knowing the causes of actions associated with the Desire Realm, namely cause, accumulation, existence, and condition, therefore it is called the Knowledge of Accumulation with the Knowledge of Dharma.
What is the Knowledge of Accumulation with Comparative Knowledge? It refers to the knowledge of accumulation knowing the causes of actions associated with the Form Realm and the Formless Realm, namely cause, accumulation, existence, and condition, therefore it is called the Knowledge of Accumulation with Comparative Knowledge.
What is the Knowledge of Accumulation with Exhaustive Knowledge? It refers to the knowledge of accumulation knowing 'I have already ceased accumulation', therefore it is called the Knowledge of Accumulation with Exhaustive Knowledge.
What is the Knowledge of Accumulation with Non-Arising Knowledge? It refers to the knowledge of accumulation knowing 'I have already ceased accumulation and there is no need to cease it again', therefore it is called the Knowledge of Accumulation with Non-Arising Knowledge.
What is the Knowledge of Cessation as the Knowledge of Cessation? It refers to the knowledge of cessation knowing cessation, namely cessation, stopping, wonderful, and detachment, therefore it is called the Knowledge of Cessation as the Knowledge of Cessation.
What is the Knowledge of Cessation with the Knowledge of Dharma? It refers to
滅智知欲界系行滅滅、止、妙、離，是故滅智法智。
云何滅智比智？謂滅智知色無色界系行滅滅、止、妙、離，是故滅智比智。
云何滅智盡智？謂滅智知我已證滅，是故滅智盡智。
云何滅智無生智？謂滅智知我已證滅不復當證，是故滅智無生智。
云何道智即道智？謂道智知道道、如、跡、乘，是故道智即道智。
云何道智法智？謂道智知斷欲界系行道道、如、跡、乘，是故道智法智。
云何道智比智？謂道智知斷色無色界系行道道、如、跡、乘，是故道智比智。
云何道智知他心智？謂道智知他無漏心心法，是故道智知他心智。
云何道智盡智？謂道智知我已修道，是故道智盡智。
云何道智無生智？謂道智知我已修道不復當修，是故道智無生智。
云何盡智即盡智？謂盡智知我已知苦、我已斷集、我已證滅、我已修道，是故盡智即盡智。
云何盡智法智？謂盡智知我已知欲界系行苦、我已斷欲界系行集、我已證欲界系行滅、我已修斷欲界系行道，是故盡智法智。
云何盡智比智？謂盡智知我已知色無色界系行苦、我已斷色無色界系行集、我已證色無色界系行滅、我已修斷色無色界系行道，是故盡智比智。
云何盡智苦智
【現代漢語翻譯】 現代漢語譯本 什麼是滅盡智的知欲界系行滅的滅智？是指滅盡智了知欲界（Kāmadhātu）所繫縛的行滅的滅、止息、殊妙、遠離，因此稱為滅盡智的法智。
什麼是滅盡智的比智？是指滅盡智了知色界（Rūpadhātu）和無色界（Arūpadhātu）所繫縛的行滅的滅、止息、殊妙、遠離，因此稱為滅盡智的比智。
什麼是滅盡智的盡智？是指滅盡智了知『我已經證得滅盡』，因此稱為滅盡智的盡智。
什麼是滅盡智的無生智？是指滅盡智了知『我已經證得滅盡，不再需要再次證得』，因此稱為滅盡智的無生智。
什麼是道智的道智？是指道智了知道（Mārga）、如（Tathatā）、跡（Hetu）、乘（Yāna），因此稱為道智的道智。
什麼是道智的法智？是指道智了知斷除欲界（Kāmadhātu）所繫縛的行的道、如、跡、乘，因此稱為道智的法智。
什麼是道智的比智？是指道智了知斷除色界（Rūpadhātu）和無色界（Arūpadhātu）所繫縛的行的道、如、跡、乘，因此稱為道智的比智。
什麼是道智的知他心智？是指道智了知他人無漏的心和心法，因此稱為道智的知他心智。
什麼是道智的盡智？是指道智了知『我已經修習道』，因此稱為道智的盡智。
什麼是道智的無生智？是指道智了知『我已經修習道，不再需要再次修習』，因此稱為道智的無生智。
什麼是盡智的盡智？是指盡智了知『我已經知苦、我已經斷集、我已經證滅、我已經修道』，因此稱為盡智的盡智。
什麼是盡智的法智？是指盡智了知『我已經知欲界（Kāmadhātu）所繫縛的行苦、我已經斷欲界（Kāmadhātu）所繫縛的行集、我已經證欲界（Kāmadhātu）所繫縛的行滅、我已經修斷欲界（Kāmadhātu）所繫縛的行道』，因此稱為盡智的法智。
什麼是盡智的比智？是指盡智了知『我已經知色界（Rūpadhātu）和無色界（Arūpadhātu）所繫縛的行苦、我已經斷色界（Rūpadhātu）和無色界（Arūpadhātu）所繫縛的行集、我已經證色界（Rūpadhātu）和無色界（Arūpadhātu）所繫縛的行滅、我已經修斷色界（Rūpadhātu）和無色界（Arūpadhātu）所繫縛的行道』，因此稱為盡智的比智。
什麼是盡智的苦智？
【English Translation】 English version What is extinction knowledge (滅智, niè zhì) with knowledge of Dharma (法智, fǎ zhì) regarding the cessation of the realms of desire (欲界, yù jiè)? It is when extinction knowledge knows the cessation, stopping, excellence, and separation of the activities bound to the realms of desire (欲界系行, yù jiè xì xíng). Therefore, it is called extinction knowledge with knowledge of Dharma.
What is extinction knowledge with inferential knowledge (比智, bǐ zhì)? It is when extinction knowledge knows the cessation, stopping, excellence, and separation of the activities bound to the realms of form (色界, sè jiè) and formlessness (無色界, wú sè jiè). Therefore, it is called extinction knowledge with inferential knowledge.
What is extinction knowledge with knowledge of exhaustion (盡智, jìn zhì)? It is when extinction knowledge knows 'I have already attained extinction.' Therefore, it is called extinction knowledge with knowledge of exhaustion.
What is extinction knowledge with knowledge of non-arising (無生智, wú shēng zhì)? It is when extinction knowledge knows 'I have already attained extinction and will not attain it again.' Therefore, it is called extinction knowledge with knowledge of non-arising.
What is knowledge of the path (道智, dào zhì) as knowledge of the path? It is when knowledge of the path knows the path (道, dào), suchness (如, rú), cause/trace (跡, jì), and vehicle (乘, chéng). Therefore, it is called knowledge of the path as knowledge of the path.
What is knowledge of the path with knowledge of Dharma? It is when knowledge of the path knows the path, suchness, cause/trace, and vehicle for cutting off the activities bound to the realms of desire (欲界系行, yù jiè xì xíng). Therefore, it is called knowledge of the path with knowledge of Dharma.
What is knowledge of the path with inferential knowledge? It is when knowledge of the path knows the path, suchness, cause/trace, and vehicle for cutting off the activities bound to the realms of form (色界, sè jiè) and formlessness (無色界, wú sè jiè). Therefore, it is called knowledge of the path with inferential knowledge.
What is knowledge of the path with knowledge of the minds of others (知他心智, zhī tā xīn zhì)? It is when knowledge of the path knows the undefiled mind and mental phenomena of others. Therefore, it is called knowledge of the path with knowledge of the minds of others.
What is knowledge of the path with knowledge of exhaustion? It is when knowledge of the path knows 'I have already cultivated the path.' Therefore, it is called knowledge of the path with knowledge of exhaustion.
What is knowledge of the path with knowledge of non-arising? It is when knowledge of the path knows 'I have already cultivated the path and will not cultivate it again.' Therefore, it is called knowledge of the path with knowledge of non-arising.
What is knowledge of exhaustion as knowledge of exhaustion? It is when knowledge of exhaustion knows 'I have already known suffering, I have already cut off accumulation, I have already attained extinction, I have already cultivated the path.' Therefore, it is called knowledge of exhaustion as knowledge of exhaustion.
What is knowledge of exhaustion with knowledge of Dharma? It is when knowledge of exhaustion knows 'I have already known the suffering of the activities bound to the realms of desire (欲界系行苦, yù jiè xì xíng kǔ), I have already cut off the accumulation of the activities bound to the realms of desire (欲界系行集, yù jiè xì xíng jí), I have already attained the extinction of the activities bound to the realms of desire (欲界系行滅, yù jiè xì xíng miè), I have already cultivated the path for cutting off the activities bound to the realms of desire (欲界系行道, yù jiè xì xíng dào).' Therefore, it is called knowledge of exhaustion with knowledge of Dharma.
What is knowledge of exhaustion with inferential knowledge? It is when knowledge of exhaustion knows 'I have already known the suffering of the activities bound to the realms of form (色界, sè jiè) and formlessness (無色界, wú sè jiè) (色無色界系行苦, sè wú sè jiè xì xíng kǔ), I have already cut off the accumulation of the activities bound to the realms of form and formlessness (色無色界系行集, sè wú sè jiè xì xíng jí), I have already attained the extinction of the activities bound to the realms of form and formlessness (色無色界系行滅, sè wú sè jiè xì xíng miè), I have already cultivated the path for cutting off the activities bound to the realms of form and formlessness (色無色界系行道, sè wú sè jiè xì xíng dào).' Therefore, it is called knowledge of exhaustion with inferential knowledge.
What is knowledge of exhaustion with knowledge of suffering (苦智, kǔ zhì)?
？謂盡智知我已知苦，是故盡智苦智。
云何盡智集智？謂盡智知我已斷集，是故盡智集智。
云何盡智滅智？謂盡智知我已證滅，是故盡智滅智。
云何盡智道智？謂盡智知我已修道，是故盡智道智。
云何無生智即無生智？謂無生智知我已知苦不復當知、我已斷集不復當斷、我已證滅不復當證、我已修道不復當修，是故無生智即無生智。
云何無生智法智？謂無生智知我已知欲界系行苦不復當知、我已斷欲界系行集不復當斷、我已證欲界系行滅不復當證、我已修斷欲界系行道不復當修，是故無生智法智。
云何無生智比智？謂無生智知我已知色無色界系行苦不復當知、我已斷色無色界系行集不復當斷、我已證色無色界系行滅不復當證、我已修斷色無色界系行道不復當修，是故無生智比智。
云何無生智苦智？謂無生智知我已知苦不復當知，是故無生智苦智。
云何無生智集智？謂無生智知我已斷集不復當斷，是故無生智集智。
云何無生智滅智？謂無生智知我已證滅不復當證，是故無生智滅智。
云何無生智道智？謂無生智知我已修道不復當修，是故無生智道智。
問：此十智，幾有漏、幾無漏？答：一有漏，八無漏，一當分別。知他心智
【現代漢語翻譯】 現代漢語譯本 問：什麼是盡智（J盡智，knowledge of exhaustion）即苦智（苦智，knowledge of suffering）？答：盡智知曉『我已經知曉苦』，因此，盡智即是苦智。 問：什麼是盡智即集智（集智，knowledge of the origin of suffering）？答：盡智知曉『我已經斷除集』，因此，盡智即是集智。 問：什麼是盡智即滅智（滅智，knowledge of the cessation of suffering）？答：盡智知曉『我已經證得滅』，因此，盡智即是滅智。 問：什麼是盡智即道智（道智，knowledge of the path to the cessation of suffering）？答：盡智知曉『我已經修習道』，因此，盡智即是道智。 問：什麼是不生智（無生智，knowledge of non-arising）即無生智？答：無生智知曉『我已經知曉苦，不再需要知曉；我已經斷除集，不再需要斷除；我已經證得滅，不再需要證得；我已經修習道，不再需要修習』，因此，無生智即是無生智。 問：什麼是不生智即法智（法智，knowledge of the Dharma）？答：無生智知曉『我已經知曉欲界（欲界，desire realm）繫縛之行的苦，不再需要知曉；我已經斷除欲界繫縛之行的集，不再需要斷除；我已經證得欲界繫縛之行的滅，不再需要證得；我已經修習斷除欲界繫縛之行的道，不再需要修習』，因此，無生智即是法智。 問：什麼是不生智即比智（比智，knowledge by analogy）？答：無生智知曉『我已經知曉色界（色界，form realm）和無色界（無色界，formless realm）繫縛之行的苦，不再需要知曉；我已經斷除色界和無色界繫縛之行的集，不再需要斷除；我已經證得色界和無色界繫縛之行的滅，不再需要證得；我已經修習斷除色界和無色界繫縛之行的道，不再需要修習』，因此，無生智即是比智。 問：什麼是不生智即苦智？答：無生智知曉『我已經知曉苦，不再需要知曉』，因此，無生智即是苦智。 問：什麼是不生智即集智？答：無生智知曉『我已經斷除集，不再需要斷除』，因此，無生智即是集智。 問：什麼是不生智即滅智？答：無生智知曉『我已經證得滅，不再需要證得』，因此，無生智即是滅智。 問：什麼是不生智即道智？答：無生智知曉『我已經修習道，不再需要修習』，因此，無生智即是道智。 問：這十種智慧，有多少是有漏（有漏，with outflows），有多少是無漏（無漏，without outflows）？答：一種是有漏，八種是無漏，一種應當分別。知他心智（知他心智，knowledge of the minds of others）。
【English Translation】 English version Question: What is the knowledge of exhaustion (J盡智, Jìn Zhì) that is also the knowledge of suffering (苦智, Kǔ Zhì)? Answer: The knowledge of exhaustion knows 'I have already known suffering,' therefore, the knowledge of exhaustion is the knowledge of suffering. Question: What is the knowledge of exhaustion that is also the knowledge of the origin of suffering (集智, Jí Zhì)? Answer: The knowledge of exhaustion knows 'I have already abandoned the origin of suffering,' therefore, the knowledge of exhaustion is the knowledge of the origin of suffering. Question: What is the knowledge of exhaustion that is also the knowledge of the cessation of suffering (滅智, Miè Zhì)? Answer: The knowledge of exhaustion knows 'I have already realized the cessation of suffering,' therefore, the knowledge of exhaustion is the knowledge of cessation of suffering. Question: What is the knowledge of exhaustion that is also the knowledge of the path to the cessation of suffering (道智, Dào Zhì)? Answer: The knowledge of exhaustion knows 'I have already cultivated the path,' therefore, the knowledge of exhaustion is the knowledge of the path. Question: What is the knowledge of non-arising (無生智, Wú Shēng Zhì) that is also the knowledge of non-arising? Answer: The knowledge of non-arising knows 'I have already known suffering, and no longer need to know it; I have already abandoned the origin of suffering, and no longer need to abandon it; I have already realized the cessation of suffering, and no longer need to realize it; I have already cultivated the path, and no longer need to cultivate it,' therefore, the knowledge of non-arising is the knowledge of non-arising. Question: What is the knowledge of non-arising that is also the knowledge of the Dharma (法智, Fǎ Zhì)? Answer: The knowledge of non-arising knows 'I have already known the suffering of the practices bound to the desire realm (欲界, Yù Jiè), and no longer need to know it; I have already abandoned the origin of the practices bound to the desire realm, and no longer need to abandon it; I have already realized the cessation of the practices bound to the desire realm, and no longer need to realize it; I have already cultivated the path to abandon the practices bound to the desire realm, and no longer need to cultivate it,' therefore, the knowledge of non-arising is the knowledge of the Dharma. Question: What is the knowledge of non-arising that is also the knowledge by analogy (比智, Bǐ Zhì)? Answer: The knowledge of non-arising knows 'I have already known the suffering of the practices bound to the form realm (色界, Sè Jiè) and the formless realm (無色界, Wú Sè Jiè), and no longer need to know it; I have already abandoned the origin of the practices bound to the form realm and the formless realm, and no longer need to abandon it; I have already realized the cessation of the practices bound to the form realm and the formless realm, and no longer need to realize it; I have already cultivated the path to abandon the practices bound to the form realm and the formless realm, and no longer need to cultivate it,' therefore, the knowledge of non-arising is the knowledge by analogy. Question: What is the knowledge of non-arising that is also the knowledge of suffering? Answer: The knowledge of non-arising knows 'I have already known suffering, and no longer need to know it,' therefore, the knowledge of non-arising is the knowledge of suffering. Question: What is the knowledge of non-arising that is also the knowledge of the origin of suffering? Answer: The knowledge of non-arising knows 'I have already abandoned the origin of suffering, and no longer need to abandon it,' therefore, the knowledge of non-arising is the knowledge of the origin of suffering. Question: What is the knowledge of non-arising that is also the knowledge of the cessation of suffering? Answer: The knowledge of non-arising knows 'I have already realized the cessation of suffering, and no longer need to realize it,' therefore, the knowledge of non-arising is the knowledge of the cessation of suffering. Question: What is the knowledge of non-arising that is also the knowledge of the path? Answer: The knowledge of non-arising knows 'I have already cultivated the path, and no longer need to cultivate it,' therefore, the knowledge of non-arising is the knowledge of the path. Question: Of these ten knowledges, how many are with outflows (有漏, yǒu lòu), and how many are without outflows (無漏, wú lòu)? Answer: One is with outflows, eight are without outflows, and one should be distinguished. Knowledge of the minds of others (知他心智, zhī tā xīn zhì).
，或有漏、或無漏。云何有漏？謂知他心智知他有漏心心法。云何無漏？謂知他心智知他無漏心心法。
問：此十智，幾有漏緣、幾無漏緣？答：二有漏緣，謂苦智、集智；二無漏緣，謂滅智、道智；六當分別。法智，或有漏緣、或無漏緣。云何有漏緣？謂法智苦緣、集緣。云何無漏緣？謂法智滅緣、道緣。如法智，比智、盡智、無生智亦如是。知他心智，或有漏緣、或無漏緣。云何有漏緣？謂知他心智知他有漏心心法。云何無漏緣？謂知他心智知他無漏心心法。等智，或有漏緣、或無漏緣。云何有漏緣？謂等智苦緣、集緣。云何無漏緣？謂等智滅緣、道緣及虛空、非數滅緣。問：此十智，幾有為、幾無為？答：謂十智一切是有為，無無為。
問：此十智，幾有為緣、幾無為緣？答：四有為緣，謂知他心智、苦智、集智、道智；一無為緣，謂滅智；五當分別。法智，或有為緣、或無為緣。云何有為緣？謂法智苦緣、集緣、道緣。云何無為緣？謂法智滅緣。如法智，比智、盡智、無生智亦如是。等智，或有為緣、或無為緣。云何有為緣？謂等智苦緣、集緣、道緣。云何無為緣？謂等智二種滅緣及虛空緣。
眾事分阿毗曇論卷第一 大正藏第 26 冊 No. 1541 眾事分阿毗曇論
【現代漢語翻譯】 現代漢語譯本：或者是有煩惱（有漏）的，或者是沒有煩惱（無漏）的。什麼是有煩惱（有漏）的呢？就是用知他人心智去了解他人有煩惱的心和心所法。什麼是沒有煩惱（無漏）的呢？就是用知他人心智去了解他人沒有煩惱的心和心所法。
問：這十種智慧，有幾種是緣于有煩惱（有漏）的，有幾種是緣于沒有煩惱（無漏）的？答：兩種是緣于有煩惱（有漏）的，即苦智和集智；兩種是緣于沒有煩惱（無漏）的，即滅智和道智；六種需要分別說明。法智，或者緣于有煩惱（有漏），或者緣于沒有煩惱（無漏）。什麼是緣于有煩惱（有漏）的呢？就是法智緣于苦和集。什麼是緣于沒有煩惱（無漏）的呢？就是法智緣于滅和道。如同法智一樣，類智（比智）、盡智、無生智也是如此。知他人心智，或者緣于有煩惱（有漏），或者緣于沒有煩惱（無漏）。什麼是緣于有煩惱（有漏）的呢？就是用知他人心智去了解他人有煩惱的心和心所法。什麼是緣于沒有煩惱（無漏）的呢？就是用知他人心智去了解他人沒有煩惱的心和心所法。等智，或者緣于有煩惱（有漏），或者緣于沒有煩惱（無漏）。什麼是緣于有煩惱（有漏）的呢？就是等智緣于苦和集。什麼是緣于沒有煩惱（無漏）的呢？就是等智緣于滅和道，以及虛空和非數滅。
問：這十種智慧，有幾種是有為法，有幾種是無為法？答：這十種智慧全部是有為法，沒有無為法。
問：這十種智慧，有幾種是緣于有為法，有幾種是緣于無為法？答：四種是緣于有為法的，即知他人心智、苦智、集智、道智；一種是緣于無為法的，即滅智；五種需要分別說明。法智，或者緣于有為法，或者緣于無為法。什麼是緣于有為法的呢？就是法智緣于苦、集、道。什麼是緣于無為法的呢？就是法智緣于滅。如同法智一樣，類智（比智）、盡智、無生智也是如此。等智，或者緣于有為法，或者緣于無為法。什麼是緣于有為法的呢？就是等智緣于苦、集、道。什麼是緣于無為法的呢？就是等智緣于兩種滅（非擇滅和擇滅）以及虛空。
《眾事分阿毗曇論》卷第一 大正藏第26冊 No. 1541 《眾事分阿毗曇論》
【English Translation】 English version: Or with outflows (with defilements), or without outflows (without defilements). What is with outflows (with defilements)? It refers to using the knowledge of others' minds to understand the minds and mental factors of others that have outflows (defilements). What is without outflows (without defilements)? It refers to using the knowledge of others' minds to understand the minds and mental factors of others that are without outflows (defilements).
Question: Among these ten knowledges, how many are conditioned by that which has outflows (with defilements), and how many are conditioned by that which is without outflows (without defilements)? Answer: Two are conditioned by that which has outflows (with defilements), namely the knowledge of suffering (苦智, Du Zhi) and the knowledge of origin (集智, Ji Zhi); two are conditioned by that which is without outflows (without defilements), namely the knowledge of cessation (滅智, Mie Zhi) and the knowledge of the path (道智, Dao Zhi); six need to be distinguished. The knowledge of the Dharma (法智, Fa Zhi) is either conditioned by that which has outflows (with defilements) or by that which is without outflows (without defilements). What is conditioned by that which has outflows (with defilements)? It is the knowledge of the Dharma (法智, Fa Zhi) conditioned by suffering (苦, Ku) and origin (集, Ji). What is conditioned by that which is without outflows (without defilements)? It is the knowledge of the Dharma (法智, Fa Zhi) conditioned by cessation (滅, Mie) and the path (道, Dao). Just like the knowledge of the Dharma (法智, Fa Zhi), so too are the knowledge of analogy (比智, Bi Zhi), the knowledge of exhaustion (盡智, Jin Zhi), and the knowledge of non-arising (無生智, Wu Sheng Zhi). The knowledge of others' minds (知他心智, Zhi Ta Xin Zhi) is either conditioned by that which has outflows (with defilements) or by that which is without outflows (without defilements). What is conditioned by that which has outflows (with defilements)? It refers to using the knowledge of others' minds to understand the minds and mental factors of others that have outflows (defilements). What is conditioned by that which is without outflows (without defilements)? It refers to using the knowledge of others' minds to understand the minds and mental factors of others that are without outflows (defilements). The knowledge of equality (等智, Deng Zhi) is either conditioned by that which has outflows (with defilements) or by that which is without outflows (without defilements). What is conditioned by that which has outflows (with defilements)? It is the knowledge of equality (等智, Deng Zhi) conditioned by suffering (苦, Ku) and origin (集, Ji). What is conditioned by that which is without outflows (without defilements)? It is the knowledge of equality (等智, Deng Zhi) conditioned by cessation (滅, Mie) and the path (道, Dao), as well as space and non-number cessation.
Question: Among these ten knowledges, how many are conditioned (有為, You Wei) and how many are unconditioned (無為, Wu Wei)? Answer: All ten knowledges are conditioned (有為, You Wei); there are none that are unconditioned (無為, Wu Wei).
Question: Among these ten knowledges, how many are conditioned by conditioned phenomena (有為緣, You Wei Yuan), and how many are conditioned by unconditioned phenomena (無為緣, Wu Wei Yuan)? Answer: Four are conditioned by conditioned phenomena (有為緣, You Wei Yuan), namely the knowledge of others' minds (知他心智, Zhi Ta Xin Zhi), the knowledge of suffering (苦智, Ku Zhi), the knowledge of origin (集智, Ji Zhi), and the knowledge of the path (道智, Dao Zhi); one is conditioned by unconditioned phenomena (無為緣, Wu Wei Yuan), namely the knowledge of cessation (滅智, Mie Zhi); five need to be distinguished. The knowledge of the Dharma (法智, Fa Zhi) is either conditioned by conditioned phenomena (有為緣, You Wei Yuan) or by unconditioned phenomena (無為緣, Wu Wei Yuan). What is conditioned by conditioned phenomena (有為緣, You Wei Yuan)? It is the knowledge of the Dharma (法智, Fa Zhi) conditioned by suffering (苦, Ku), origin (集, Ji), and the path (道, Dao). What is conditioned by unconditioned phenomena (無為緣, Wu Wei Yuan)? It is the knowledge of the Dharma (法智, Fa Zhi) conditioned by cessation (滅, Mie). Just like the knowledge of the Dharma (法智, Fa Zhi), so too are the knowledge of analogy (比智, Bi Zhi), the knowledge of exhaustion (盡智, Jin Zhi), and the knowledge of non-arising (無生智, Wu Sheng Zhi). The knowledge of equality (等智, Deng Zhi) is either conditioned by conditioned phenomena (有為緣, You Wei Yuan) or by unconditioned phenomena (無為緣, Wu Wei Yuan). What is conditioned by conditioned phenomena (有為緣, You Wei Yuan)? It is the knowledge of equality (等智, Deng Zhi) conditioned by suffering (苦, Ku), origin (集, Ji), and the path (道, Dao). What is conditioned by unconditioned phenomena (無為緣, Wu Wei Yuan)? It is the knowledge of equality (等智, Deng Zhi) conditioned by the two kinds of cessation (非擇滅 and 擇滅) and space.
《Abhidharma-samuccaya-pada-sastra》Volume 1 Taisho Tripitaka Volume 26 No. 1541 《Abhidharma-samuccaya-pada-sastra》
眾事分阿毗曇論卷第二
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
分別諸入品第三
如世尊為阇諦輸盧那婆羅門說一切，婆羅門當知，一切者謂十二入。云何十二？謂眼入、色入、耳入、聲入、鼻入、香入、舌入、味入、身入、觸入、意入、法入。問：此十二入，幾色、幾非色。答：十是色，一非色，一分別。法入，或色、或非色。云何色？謂法入所攝身口業是色，余非色。此十二入，幾可見、幾不可見？謂一可見，十一不可見。
此十二入，幾有對、幾無對？謂十有對，二無對。此十二入，幾有漏、幾無漏？謂十有漏，二分別。意入，或有漏、或無漏。云何有漏？謂有漏意行相應意入。云何無漏？謂無漏意行相應意入。法入，或有漏、或無漏。云何有漏？謂法入所攝有漏身口業、有漏受陰想陰行陰。云何無漏？謂無漏身口業、無漏受陰想陰行陰及無為法。
此十二入，幾有為、幾無為？謂十一有為，一分別。法入，或有為、或無為。云何有為？謂法入所攝身口業、受陰想陰行陰。云何無為？謂虛空、數滅、非數滅。
此十二入，幾有諍、幾無諍？謂十有諍，二分別，二若有漏有諍、二若無漏無諍。如有諍，無諍如是。世間出世間、有過無過、依家依出要、使
【現代漢語翻譯】 現代漢語譯本 《眾事分阿毗曇論》卷第二
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
分別諸入品第三
如世尊為阇諦輸盧那（Jati Sruna）婆羅門說一切，婆羅門當知，所謂『一切』指的是十二入。什麼是十二入呢？即眼入（眼根）、色入（色塵）、耳入（耳根）、聲入（聲塵）、鼻入（鼻根）、香入（香塵）、舌入（舌根）、味入（味塵）、身入（身根）、觸入（觸塵）、意入（意根）、法入（法塵）。
問：這十二入中，哪些是色法，哪些是非色法？答：十種是色法，一種是非色法，一種需要分別。法入，有時是色法，有時是非色法。什麼是色法？指法入所包含的身口業是色法，其餘是非色法。這十二入中，哪些是可見的，哪些是不可見的？一種是可見的，十一種是不可見的。
這十二入中，哪些是有對的，哪些是無對的？十種是有對的，兩種是無對的。這十二入中，哪些是有漏的，哪些是無漏的？十種是有漏的，兩種需要分別。意入，有時是有漏的，有時是無漏的。什麼是有漏的？指與有漏意行相應的意入。什麼是無漏的？指與無漏意行相應的意入。法入，有時是有漏的，有時是無漏的。什麼是有漏的？指法入所包含的有漏身口業、有漏受陰（Vedana-skandha）想陰（Samjna-skandha）行陰（Samskara-skandha）。什麼是無漏的？指無漏身口業、無漏受陰想陰行陰以及無為法（Asamskrta）。
這十二入中，哪些是有為的，哪些是無為的？十一種是有為的，一種需要分別。法入，有時是有為的，有時是無為的。什麼是有為的？指法入所包含的身口業、受陰想陰行陰。什麼是無為的？指虛空（Akasa）、數滅（Samkhya-nirodha）、非數滅（Asamkhya-nirodha）。
這十二入中，哪些是有諍的，哪些是無諍的？十種是有諍的，兩種需要分別，如果是有漏的則是有諍的，如果是無漏的則是無諍的。如有諍，無諍也是如此。世間出世間、有過無過、依家依出要、使
【English Translation】 English version 《Abhidharma of Various Matters,》 Volume 2
Composed by Venerable Vasumitra (Seyi)
Translated by Tripiṭaka Guṇabhadra of the Song Dynasty and Bodhiyashas
Chapter 3: Analysis of the Twelve Entrances
As the World-Honored One explained to the Brahmin Jati Sruna (阇諦輸盧那), 『Brahmin, you should know that 『all』 refers to the twelve entrances. What are the twelve? They are the eye entrance (eye faculty), the form entrance (form object), the ear entrance (ear faculty), the sound entrance (sound object), the nose entrance (nose faculty), the smell entrance (smell object), the tongue entrance (tongue faculty), the taste entrance (taste object), the body entrance (body faculty), the touch entrance (touch object), the mind entrance (mind faculty), and the dharma entrance (dharma object).』
Question: Among these twelve entrances, how many are form (rupa) and how many are non-form (arupa)? Answer: Ten are form, one is non-form, and one requires distinction. The dharma entrance is sometimes form and sometimes non-form. What is form? It refers to the bodily and verbal actions included within the dharma entrance that are form; the rest are non-form. Among these twelve entrances, how many are visible and how many are invisible? One is visible, and eleven are invisible.
Among these twelve entrances, how many are with resistance (sapratiha) and how many are without resistance (apratigha)? Ten are with resistance, and two are without resistance. Among these twelve entrances, how many are with outflows (sasrava) and how many are without outflows (anasrava)? Ten are with outflows, and two require distinction. The mind entrance is sometimes with outflows and sometimes without outflows. What is with outflows? It refers to the mind entrance associated with mind activities that have outflows. What is without outflows? It refers to the mind entrance associated with mind activities that are without outflows. The dharma entrance is sometimes with outflows and sometimes without outflows. What is with outflows? It refers to the bodily and verbal actions with outflows, the feeling aggregate (Vedana-skandha), perception aggregate (Samjna-skandha), and mental formations aggregate (Samskara-skandha) with outflows, included within the dharma entrance. What is without outflows? It refers to the bodily and verbal actions without outflows, the feeling aggregate, perception aggregate, and mental formations aggregate without outflows, and unconditioned dharmas (Asamskrta).
Among these twelve entrances, how many are conditioned (samskrta) and how many are unconditioned (asamskrta)? Eleven are conditioned, and one requires distinction. The dharma entrance is sometimes conditioned and sometimes unconditioned. What is conditioned? It refers to the bodily and verbal actions, the feeling aggregate, perception aggregate, and mental formations aggregate included within the dharma entrance. What is unconditioned? It refers to space (Akasa), cessation through knowledge (Samkhya-nirodha), and cessation not through knowledge (Asamkhya-nirodha).
Among these twelve entrances, how many are with conflict (savivada) and how many are without conflict (avivada)? Ten are with conflict, and two require distinction; if they are with outflows, they are with conflict; if they are without outflows, they are without conflict. Just as with conflict, so too without conflict. Worldly and supramundane, with fault and without fault, dependent on household life and dependent on renunciation, causes
非使、受非受、纏非纏，亦如是。
此十二入，幾有記、幾無記？謂八無記，四分別。色入，或有記、或無記。云何有記？謂善、不善色入。云何無記？謂除善、不善色入，諸餘色入。如色入，聲入、意入、法入亦如是。
此十二入，幾隱沒、幾不隱沒？謂八不隱沒，四分別。色入，或隱沒、或不隱沒。云何隱沒？謂穢污。云何不隱沒？謂不穢污。如色入，聲入、意入、法入亦如是。
此十二入，幾應修、幾不應修？謂八不應修，四分別。色入，或應修、或不應修。云何應修？謂善色入。云何不應修？謂不善、無記色入。如色入，聲入、意入亦如是。法入，或應修、或不應修。云何應修？謂善有為法入。云何不應修？謂不善、無記法入及數滅。
此十二入，幾穢污、幾不穢污？謂八不穢污，四分別。色入，或穢污、或不穢污。云何穢污？謂隱沒。云何不穢污？謂不隱沒。如色入，聲入、意入、法入亦如是。
此十二入，幾有罪、幾無罪？謂八無罪，四分別。色入，或有罪、或無罪。云何有罪？謂不善色入及隱沒無記。云何無罪？謂善色入及不隱沒無記。如色入，聲入、意入、法入亦如是。
此十二入，幾有報、幾無報？謂八無報，四分別。色入，或有報、或無報。云何有報？謂
【現代漢語翻譯】 現代漢語譯本： 『非使』（na hetu）、『受非受』（na hetu sampayutta）、『纏非纏』（na pariyutthanabandha），也是如此。
這十二入（dvadasa ayatana），其中幾個是有記（vyakrta）、幾個是無記（avyakrta）？答：八個是無記，四個是分別的。色入（rupa ayatana），或者是有記，或者是無記。什麼是『有記』？答：指善（kusala）、不善（akusala）的色入。什麼是『無記』？答：指除了善、不善色入之外，其餘的色入。如同色入，聲入（sadda ayatana）、意入（mana ayatana）、法入（dhamma ayatana）也是如此。
這十二入，其中幾個是隱沒（savarana）、幾個是不隱沒（na savarana）？答：八個是不隱沒，四個是分別的。色入，或者是隱沒，或者是不隱沒。什麼是『隱沒』？答：指穢污（sankilesa）。什麼是不『隱沒』？答：指不穢污。如同色入，聲入、意入、法入也是如此。
這十二入，其中幾個是應修（bhavanaya pahatabba）、幾個是不應修（bhavanaya appahatabba）？答：八個是不應修，四個是分別的。色入，或者是應修，或者是不應修。什麼是『應修』？答：指善的色入。什麼是不『應修』？答：指不善、無記的色入。如同色入，聲入、意入也是如此。法入，或者是應修，或者是不應修。什麼是『應修』？答：指善的有為法入（sahetuka dhamma ayatana）。什麼是不『應修』？答：指不善、無記的法入以及數滅（nirodha）。
這十二入，其中幾個是穢污（sankilitta）、幾個是不穢污（asankilitta）？答：八個是不穢污，四個是分別的。色入，或者是穢污，或者是不穢污。什麼是『穢污』？答：指隱沒。什麼是不『穢污』？答：指不隱沒。如同色入，聲入、意入、法入也是如此。
這十二入，其中幾個是有罪（savajja）、幾個是無罪（anavajja）？答：八個是無罪，四個是分別的。色入，或者是有罪，或者是無罪。什麼是有『罪』？答：指不善的色入以及隱沒的無記。什麼是『無罪』？答：指善的色入以及不隱沒的無記。如同色入，聲入、意入、法入也是如此。
這十二入，其中幾個是有報（sapunna）、幾個是無報（apunna）？答：八個是無報，四個是分別的。色入，或者是有報，或者是無報。什麼是『有報』？答：
【English Translation】 English version: 'Not cause' (na hetu), 'associated with not cause' (na hetu sampayutta), 'not bound by defilements' (na pariyutthanabandha), it is also like that.
Of these twelve sense bases (dvadasa ayatana), how many are determinate (vyakrta), and how many are indeterminate (avyakrta)? Answer: Eight are indeterminate, and four are to be distinguished. The form base (rupa ayatana) is either determinate or indeterminate. What is 'determinate'? Answer: It refers to wholesome (kusala) and unwholesome (akusala) form bases. What is 'indeterminate'? Answer: It refers to all other form bases except for wholesome and unwholesome form bases. Just like the form base, so are the sound base (sadda ayatana), the mind base (mana ayatana), and the mental object base (dhamma ayatana).
Of these twelve sense bases, how many are obscured (savarana), and how many are unobscured (na savarana)? Answer: Eight are unobscured, and four are to be distinguished. The form base is either obscured or unobscured. What is 'obscured'? Answer: It refers to defilement (sankilesa). What is 'unobscured'? Answer: It refers to non-defilement. Just like the form base, so are the sound base, the mind base, and the mental object base.
Of these twelve sense bases, how many should be abandoned by cultivation (bhavanaya pahatabba), and how many should not be abandoned by cultivation (bhavanaya appahatabba)? Answer: Eight should not be abandoned by cultivation, and four are to be distinguished. The form base is either to be abandoned by cultivation or not to be abandoned by cultivation. What 'should be abandoned by cultivation'? Answer: It refers to wholesome form bases. What 'should not be abandoned by cultivation'? Answer: It refers to unwholesome and indeterminate form bases. Just like the form base, so are the sound base and the mind base. The mental object base is either to be abandoned by cultivation or not to be abandoned by cultivation. What 'should be abandoned by cultivation'? Answer: It refers to wholesome conditioned mental object bases (sahetuka dhamma ayatana). What 'should not be abandoned by cultivation'? Answer: It refers to unwholesome and indeterminate mental object bases, and cessation (nirodha).
Of these twelve sense bases, how many are defiled (sankilitta), and how many are undefiled (asankilitta)? Answer: Eight are undefiled, and four are to be distinguished. The form base is either defiled or undefiled. What is 'defiled'? Answer: It refers to obscured. What is 'undefiled'? Answer: It refers to unobscured. Just like the form base, so are the sound base, the mind base, and the mental object base.
Of these twelve sense bases, how many are blameworthy (savajja), and how many are blameless (anavajja)? Answer: Eight are blameless, and four are to be distinguished. The form base is either blameworthy or blameless. What is 'blameworthy'? Answer: It refers to unwholesome form bases and obscured indeterminate ones. What is 'blameless'? Answer: It refers to wholesome form bases and unobscured indeterminate ones. Just like the form base, so are the sound base, the mind base, and the mental object base.
Of these twelve sense bases, how many have karmic result (sapunna), and how many have no karmic result (apunna)? Answer: Eight have no karmic result, and four are to be distinguished. The form base is either with karmic result or without karmic result. What is 'with karmic result'?
善、不善色入。云何無報？謂無記色入。如色入，聲入亦如是。意入，或有報、或無報。云何有報？謂不善、善有漏意入。云何無報？謂無記無漏意入。如意入，法入亦如是。
此十二入，幾見、幾非見？謂一是見，十非見，一分別。法入，或見、或非見。云何見？謂八見名見，謂五邪見、世俗正見、學見、無學見，余非見。
此十二入，幾內、幾外？謂六內，六外。
此十二入，幾受、幾不受？謂三不受，九分別。眼入，或受、或不受。云何受？謂自性受。云何不受？謂非自性受。如眼入，色入、耳入、鼻入、香入、舌入、味入、身入、觸入亦如是。
此十二入，幾心、幾非心？謂一是心，十一非心。
此十二入，幾有緣、幾無緣？謂一有緣，十無緣，一分別。法入，或有緣、或無緣。云何有緣？謂心法。云何無緣？謂非心法。
此十二入，幾心法、幾非心法？謂十一非心法，一分別。法入，或心法、或非心法。云何心法？謂有緣。云何非心法？謂無緣。
此十二入，幾業、幾非業？謂九非業，三分別。色入，或業、或非業。云何業？謂身作是業，余非業。聲入，或業、或非業。云何業？謂口作是業，余非業。法入，或業、或非業。云何業？謂法入所攝身口業及思是業
【現代漢語翻譯】 現代漢語譯本 善與不善的色入（Rupa Ayatana，色處）。什麼是無報（Avyākrta，無記）？即無記的色入。如同色入，聲入（Śabda Ayatana，聲處）也是如此。意入（Mana Ayatana，意處），或者是有報，或者是無報。什麼是有報？即不善、善的有漏意入。什麼是無報？即無記、無漏的意入。如同意入，法入（Dharma Ayatana，法處）也是如此。
這十二入（Dvādaśa Ayatana，十二處），有多少是可見的，有多少是不可見的？即一個是可見的，十個是不可見的，一個是可分別的。法入，或者是可見的，或者不是可見的。什麼是可見的？即八見（Asta drsti，八種見解）名為見，即五邪見（Panca mithyadrsti，五種錯誤的見解）、世俗正見（Laukika samyagdrsti，世俗的正見）、學見（Saiksa drsti，有學位的見解）、無學見（Asaiksa drsti，無學位的見解），其餘的不是可見的。
這十二入，有多少是內在的，有多少是外在的？即六個是內在的，六個是外在的。
這十二入，有多少是感受（Vedanā，受），有多少不是感受？即三個不是感受，九個是可分別的。眼入（Caksu Ayatana，眼處），或者是感受，或者不是感受。什麼是感受？即自性受（Svabhava vedanā，自性感受）。什麼不是感受？即非自性受（Asvabhava vedanā，非自性感受）。如同眼入，色入、耳入（Śrotra Ayatana，耳處）、鼻入（Ghrana Ayatana，鼻處）、香入（Gandha Ayatana，香處）、舌入（Jihva Ayatana，舌處）、味入（Rasa Ayatana，味處）、身入（Kaya Ayatana，身處）、觸入（Sprastavya Ayatana，觸處）也是如此。
這十二入，有多少是心（Citta，心），有多少不是心？即一個是心，十一個不是心。
這十二入，有多少是有緣（Alambana，所緣），有多少是無緣？即一個是有緣，十個是無緣，一個是可分別的。法入，或者是有緣，或者是無緣。什麼是有緣？即心法（Citta dharma，心所法）。什麼是無緣？即非心法（Acitta dharma，非心所法）。
這十二入，有多少是心法，有多少不是心法？即十一個不是心法，一個是可分別的。法入，或者是心法，或者不是心法。什麼是心法？即有緣。什麼不是心法？即無緣。
這十二入，有多少是業（Karma，業），有多少不是業？即九個不是業，三個是可分別的。色入，或者是業，或者不是業。什麼是業？即身體所作的是業，其餘的不是業。聲入，或者是業，或者不是業。什麼是業？即口所作的是業，其餘的不是業。法入，或者是業，或者不是業。什麼是業？即法入所包含的身口業以及思（Cetanā，思）是業。
【English Translation】 English version Good and unwholesome Rupa Ayatana (form-sphere). What is Avyākrta (unspecified)? It is the unspecified Rupa Ayatana. Just as with Rupa Ayatana, so it is with Śabda Ayatana (sound-sphere). Mana Ayatana (mind-sphere), is either with retribution or without retribution. What is with retribution? It is the unwholesome and wholesome afflicted Mana Ayatana. What is without retribution? It is the unspecified and unafflicted Mana Ayatana. Just as with Mana Ayatana, so it is with Dharma Ayatana (dharma-sphere).
Of these Dvādaśa Ayatana (twelve spheres), how many are visible, and how many are not visible? One is visible, ten are not visible, and one is distinguishable. Dharma Ayatana, is either visible or not visible. What is visible? The Asta drsti (eight views) are called visible, namely the Panca mithyadrsti (five wrong views), Laukika samyagdrsti (mundane right view), Saiksa drsti (views of learners), and Asaiksa drsti (views of non-learners); the rest are not visible.
Of these twelve spheres, how many are internal, and how many are external? Six are internal, and six are external.
Of these twelve spheres, how many are feeling (Vedanā), and how many are not feeling? Three are not feeling, and nine are distinguishable. Caksu Ayatana (eye-sphere), is either feeling or not feeling. What is feeling? It is Svabhava vedanā (self-nature feeling). What is not feeling? It is Asvabhava vedanā (non-self-nature feeling). Just as with eye-sphere, so it is with form-sphere, Śrotra Ayatana (ear-sphere), Ghrana Ayatana (nose-sphere), Gandha Ayatana (smell-sphere), Jihva Ayatana (tongue-sphere), Rasa Ayatana (taste-sphere), Kaya Ayatana (body-sphere), and Sprastavya Ayatana (touch-sphere).
Of these twelve spheres, how many are mind (Citta), and how many are not mind? One is mind, and eleven are not mind.
Of these twelve spheres, how many have an object (Alambana), and how many are without an object? One has an object, ten are without an object, and one is distinguishable. Dharma Ayatana, is either with an object or without an object. What has an object? It is Citta dharma (mind-dharmas). What is without an object? It is Acitta dharma (non-mind-dharmas).
Of these twelve spheres, how many are mind-dharmas, and how many are not mind-dharmas? Eleven are not mind-dharmas, and one is distinguishable. Dharma Ayatana, is either mind-dharmas or not mind-dharmas. What are mind-dharmas? Those with an object. What are not mind-dharmas? Those without an object.
Of these twelve spheres, how many are Karma, and how many are not Karma? Nine are not Karma, and three are distinguishable. Rupa Ayatana, is either Karma or not Karma. What is Karma? Actions done by the body are Karma, the rest are not Karma. Śabda Ayatana, is either Karma or not Karma. What is Karma? Actions done by the mouth are Karma, the rest are not Karma. Dharma Ayatana, is either Karma or not Karma. What is Karma? Body and speech Karma included in Dharma Ayatana, and Cetanā (intention) is Karma.
，余非業。
此十二入，幾善、不善、無記？謂八無記，四分別。色入，或善、不善、無記。云何善？謂善身作。云何不善？謂不善身作。云何無記？謂除善、不善身作色，余身作色。聲入，或善、不善、無記。云何善？謂善口聲。云何不善？謂不善口聲。云何無記？謂除善、不善口聲，諸餘口聲。意入，或善、不善、無記。云何善？謂善意思惟相應意入。云何不善？謂不善意思惟相應意入。云何無記？謂無記意思惟相應意入。法入，或善、不善、無記。云何善？謂法入所攝善身口業、善受陰想陰行陰及數滅。云何不善？謂法入所攝不善身口業、不善受陰想陰行陰。云何無記？謂法入所攝無記受陰想陰行陰及虛空、非數滅。
此十二入，幾見斷、幾修斷、幾不斷？謂十修斷，二分別。意入，或見斷、或修斷、或不斷。云何見斷？若意入隨信行、隨法行人無間忍等斷。彼云何斷？謂見斷八十八使相應意入。云何修斷？若意入學見跡修斷。彼云何斷？謂修斷十使相應意入及不穢污有漏意入。云何不斷？謂無漏意入。法入，或見斷、或修斷、或不斷。云何見斷？若法入隨信行、隨法行人無間忍等斷。彼云何斷？謂見斷八十八使彼相應法入，彼所起心不相應行。云何修斷？若法入學見跡修斷。彼云何斷？謂修斷十
【現代漢語翻譯】 現代漢語譯本： 我不是（善、不善、無記）業。
這十二入中，哪些是善、不善、無記？答：八個是無記，四個是可分別的。色入，有的是善、不善、無記。什麼是善？指善的身業所產生的色。什麼是不善？指不善的身業所產生的色。什麼是無記？指除了善、不善身業所產生的色之外，其餘身業所產生的色。
聲入，有的是善、不善、無記。什麼是善？指善的口業所產生的聲音。什麼是不善？指不善的口業所產生的聲音。什麼是無記？指除了善、不善口業所產生的聲音之外，其餘口業所產生的聲音。
意入，有的是善、不善、無記。什麼是善？指與善意思維相應的意入。什麼是不善？指與不善意思維相應的意入。什麼是無記？指與無記意思維相應的意入。
法入，有的是善、不善、無記。什麼是善？指法入所包含的善身口業、善的受陰（vedanā-skandha，感受）、想陰（saṃjñā-skandha，知覺）、行陰（saṃskāra-skandha，意志）以及數滅（nirodha-samāpatti，滅盡定）。什麼是不善？指法入所包含的不善身口業、不善的受陰、想陰、行陰。什麼是無記？指法入所包含的無記受陰、想陰、行陰以及虛空（ākāśa，空間）、非數滅（apratisaṃkhyā-nirodha，非擇滅）。
這十二入中，哪些是見斷（darśana-heya，見道所斷）、修斷（bhāvanā-heya，修道所斷）、不斷？答：十個是修斷，兩個是可分別的。意入，有的是見斷、修斷、不斷。什麼是見斷？指隨信行（śraddhānusārin，信隨行者）、隨法行（dharmānusārin，法隨行者）人在無間忍（anantaryā-nirveda-jñāna，無間解脫智）等所斷的意入。他們是如何斷的？指與見斷八十八使（aṣṭāśīti-anuśaya，八十八使）相應的意入。什麼是修斷？指學習見跡（darśana-mārga，見道）的人所修斷的意入。他們是如何斷的？指與修斷十使（daśa-anuśaya，十使）相應的意入以及不染污的有漏意入。什麼是不斷？指無漏意入。
法入，有的是見斷、修斷、不斷。什麼是見斷？指隨信行、隨法行人在無間忍等所斷的法入。他們是如何斷的？指與見斷八十八使相應的法入，以及這些法入所產生的不相應行（citta-viprayukta-saṃskāra，心不相應行）。什麼是修斷？指學習見跡的人所修斷的法入。他們是如何斷的？指修斷的十
【English Translation】 English version: I am not (good, bad, or neutral) karma.
Among these twelve āyatanas (十二入，sense bases), how many are good, bad, or neutral? It is said that eight are neutral, and four are distinguishable. The rūpāyatana (色入，sense base of form) is sometimes good, bad, or neutral. What is good? It refers to the form produced by good bodily actions. What is bad? It refers to the form produced by bad bodily actions. What is neutral? It refers to the form produced by bodily actions other than good or bad bodily actions.
The śabdāyatana (聲入，sense base of sound) is sometimes good, bad, or neutral. What is good? It refers to the sound produced by good verbal actions. What is bad? It refers to the sound produced by bad verbal actions. What is neutral? It refers to the sound produced by verbal actions other than good or bad verbal actions.
The manāyatana (意入，sense base of mind) is sometimes good, bad, or neutral. What is good? It refers to the manāyatana associated with good mental thoughts. What is bad? It refers to the manāyatana associated with bad mental thoughts. What is neutral? It refers to the manāyatana associated with neutral mental thoughts.
The dharmāyatana (法入，sense base of phenomena) is sometimes good, bad, or neutral. What is good? It refers to the good bodily and verbal karma included in the dharmāyatana, the good vedanā-skandha (受陰，aggregate of feeling), saṃjñā-skandha (想陰，aggregate of perception), saṃskāra-skandha (行陰，aggregate of mental formations), and nirodha-samāpatti (數滅，cessation attainment). What is bad? It refers to the bad bodily and verbal karma included in the dharmāyatana, the bad vedanā-skandha, saṃjñā-skandha, and saṃskāra-skandha. What is neutral? It refers to the neutral vedanā-skandha, saṃjñā-skandha, and saṃskāra-skandha included in the dharmāyatana, as well as ākāśa (虛空，space) and apratisaṃkhyā-nirodha (非數滅，cessation through lack of condition).
Among these twelve āyatanas, how many are abandoned by seeing (darśana-heya, 見斷), abandoned by cultivation (bhāvanā-heya, 修斷), or not abandoned? It is said that ten are abandoned by cultivation, and two are distinguishable. The manāyatana is sometimes abandoned by seeing, abandoned by cultivation, or not abandoned. What is abandoned by seeing? It refers to the manāyatana abandoned by those who follow faith (śraddhānusārin, 隨信行) or follow the Dharma (dharmānusārin, 隨法行) in the uninterrupted patience (anantaryā-nirveda-jñāna, 無間忍) and so on. How are they abandoned? It refers to the manāyatana associated with the eighty-eight latent tendencies abandoned by seeing (aṣṭāśīti-anuśaya, 八十八使). What is abandoned by cultivation? It refers to the manāyatana abandoned by those who are learning the path of seeing (darśana-mārga, 見跡) through cultivation. How are they abandoned? It refers to the manāyatana associated with the ten latent tendencies abandoned by cultivation (daśa-anuśaya, 十使) and the non-defiled, with- outflows manāyatana. What is not abandoned? It refers to the without-outflows manāyatana.
The dharmāyatana is sometimes abandoned by seeing, abandoned by cultivation, or not abandoned. What is abandoned by seeing? It refers to the dharmāyatana abandoned by those who follow faith or follow the Dharma in the uninterrupted patience and so on. How are they abandoned? It refers to the dharmāyatana associated with the eighty-eight latent tendencies abandoned by seeing, and the citta-viprayukta-saṃskāra (心不相應行，non-associated formations) arising from them. What is abandoned by cultivation? It refers to the dharmāyatana abandoned by those who are learning the path of seeing through cultivation. How are they abandoned? It refers to the ten abandoned by cultivation
使彼相應法入，彼所起身口業、彼所起心不相應行及不穢污有漏法入。云何不斷？謂無漏法入。
此十二入，幾學、幾無學、幾非學非無學？謂十非學非無學，二分別。意入，或學、或無學、或非學非無學。云何學？謂學意思惟相應意入。云何無學？謂無學意思惟相應意入。云何非學非無學？謂有漏意思惟相應意入。法入，或學、或無學、或非學非無學。云何學？謂學身口業、學受陰想陰行陰。云何無學？謂無學身口業、無學受陰想陰行陰。云何非學非無學？謂法入所攝有漏身口業、有漏受陰想陰行陰及無為法。
此十二入，幾欲界系、幾色無色界系、幾不繫？謂二欲界系，十分別。眼入，或欲界系、或色界系。云何欲界系？謂眼入欲界系四大所造。云何色界系？謂眼入色界系四大所造。如眼入，色入、耳入、聲入、鼻入、舌入、身入亦如是。觸入，或欲界系、或色界系。云何欲界系？謂觸入欲界系四大所造。云何色界系？謂觸入色界系四大所造。意入，或欲界系，或色界系，或無色界系，或不繫。云何欲界系？謂欲界系意思惟相應意入。云何色界系？謂色界系意思惟相應意入。云何無色界系？謂無色界系意思惟相應意入。云何不繫？謂無漏意思惟相應意入。法入，或欲界系、或色界系、或無色界系、或
【現代漢語翻譯】 現代漢語譯本： 如何使與之相應的法進入？即由彼所引起的起身口意之業、由彼所引起的心不相應行，以及不染污的有漏法進入。什麼是不間斷？即無漏法進入。
這十二入中，哪些是屬於有學位的、哪些是屬於無學位的、哪些既非有學位也非無學位？十個屬於非有學非無學位，兩個需要分別討論。意入，或者屬於有學位、或者屬於無學位、或者屬於非有學非無學位。什麼是屬於有學位？即與有學位的意思惟相應的意入。什麼是屬於無學位？即與無學位的意思惟相應的意入。什麼是非有學非無學位？即與有漏的意思惟相應的意入。法入，或者屬於有學位、或者屬於無學位、或者屬於非有學非無學位。什麼是屬於有學位？即有學位的身口意之業、有學位的受陰（Vedanāskandha，感受蘊）、想陰（Saṃjñāskandha，知覺蘊）、行陰（Saṃskāraskandha，意志蘊）。什麼是屬於無學位？即無學位的身口意之業、無學位的受陰、想陰、行陰。什麼是非有學非無學位？即法入所包含的有漏身口意之業、有漏的受陰、想陰、行陰，以及無為法（Asaṃskṛta，非因緣和合的法）。
這十二入中，哪些屬於欲界系（Kāmadhātu，欲界所繫）、哪些屬於色無色界系（Rūpādhātu-Arūpadhātu，色界和無色界所繫）、哪些不屬於任何界系？兩個屬於欲界系，十個需要分別討論。眼入，或者屬於欲界系、或者屬於色界系。什麼是屬於欲界系？即眼入由欲界系四大（Mahābhūta，地、水、火、風）所造。什麼是屬於色界系？即眼入由色界系四大所造。如同眼入，色入、耳入、聲入、鼻入、舌入、身入也是如此。觸入，或者屬於欲界系、或者屬於色界系。什麼是屬於欲界系？即觸入由欲界系四大所造。什麼是屬於色界系？即觸入由色界系四大所造。意入，或者屬於欲界系、或者屬於色界系、或者屬於無色界系、或者不屬於任何界系。什麼是屬於欲界系？即欲界系意思惟相應的意入。什麼是屬於色界系？即色界系意思惟相應的意入。什麼是屬於無色界系？即無色界系意思惟相應的意入。什麼是不屬於任何界系？即無漏意思惟相應的意入。法入，或者屬於欲界系、或者屬於色界系、或者屬於無色界系、或者
【English Translation】 English version: How does the corresponding dharma enter? It is the physical, verbal, and mental karma arising from it, the mind-unrelated formations arising from it, and the undefiled, afflicted dharmas that enter. What is non-interruption? It is the entry of unconditioned dharmas.
Among these twelve entrances, how many are associated with learners (Śaikṣa, those still in training), how many with non-learners (Aśaikṣa, those who have completed training), and how many are neither learners nor non-learners? Ten are neither learners nor non-learners, and two require separate consideration. The mind-entrance (manāyatana), is either associated with learners, non-learners, or neither learners nor non-learners. What is associated with learners? It is the mind-entrance corresponding to the thinking of a learner. What is associated with non-learners? It is the mind-entrance corresponding to the thinking of a non-learner. What is neither learner nor non-learner? It is the mind-entrance corresponding to afflicted thinking. The dharma-entrance (dharmāyatana), is either associated with learners, non-learners, or neither learners nor non-learners. What is associated with learners? It is the physical, verbal, and mental karma of learners, the feeling aggregate (Vedanāskandha), perception aggregate (Saṃjñāskandha), and volition aggregate (Saṃskāraskandha) of learners. What is associated with non-learners? It is the physical, verbal, and mental karma of non-learners, the feeling aggregate, perception aggregate, and volition aggregate of non-learners. What is neither learner nor non-learner? It is the afflicted physical, verbal, and mental karma included in the dharma-entrance, the afflicted feeling aggregate, perception aggregate, and volition aggregate, and unconditioned dharmas (Asaṃskṛta).
Among these twelve entrances, how many are associated with the desire realm (Kāmadhātu), how many with the form and formless realms (Rūpādhātu-Arūpadhātu), and how many are unassociated? Two are associated with the desire realm, and ten require separate consideration. The eye-entrance (cakṣurāyatana), is either associated with the desire realm or the form realm. What is associated with the desire realm? It is the eye-entrance made of the four great elements (Mahābhūta, earth, water, fire, wind) of the desire realm. What is associated with the form realm? It is the eye-entrance made of the four great elements of the form realm. Just like the eye-entrance, so are the form-entrance (rūpāyatana), ear-entrance (śrotrāyatana), sound-entrance (śabdāyatana), nose-entrance (ghrāṇāyatana), tongue-entrance (jihvāyatana), and body-entrance (kāyāyatana). The touch-entrance (spraṣṭavyāyatana), is either associated with the desire realm or the form realm. What is associated with the desire realm? It is the touch-entrance made of the four great elements of the desire realm. What is associated with the form realm? It is the touch-entrance made of the four great elements of the form realm. The mind-entrance, is either associated with the desire realm, the form realm, the formless realm, or unassociated. What is associated with the desire realm? It is the mind-entrance corresponding to the thinking of the desire realm. What is associated with the form realm? It is the mind-entrance corresponding to the thinking of the form realm. What is associated with the formless realm? It is the mind-entrance corresponding to the thinking of the formless realm. What is unassociated? It is the mind-entrance corresponding to unconditioned thinking. The dharma-entrance, is either associated with the desire realm, the form realm, the formless realm, or
不繫。云何欲界系？謂法入欲界系彼所攝身口業、彼所攝受陰想陰行陰。云何色界系？謂法入色界系彼所攝身口業、彼所攝受陰想陰行陰。云何無色界系？謂法入無色界系彼所攝受陰想陰行陰。云何不繫？謂無漏所攝身口業、無漏所攝受陰想陰行陰及無為法。
此十二入，幾過去、幾未來、幾現在？謂十一，或過去、或未來、或現在，一分別。法入，若有為，或過去、或未來、或現在；若無為，非過去、非未來、非現在。
此十二入，幾苦諦攝、幾集諦攝、幾滅諦攝、幾道諦攝、幾非諦攝？謂十苦集諦所攝，二分別。意入，若有漏，苦集諦所攝；若無漏，道諦所攝。法入，若有漏，苦集諦所攝；若無漏，有為道諦所攝。若數滅，滅諦所攝。虛空、非數滅，非諦所攝。
此十二入，幾見苦斷、幾見集斷、幾見滅斷、幾見道斷、幾修斷、幾不斷？謂十修斷，二分別。意入，或見苦斷、或見集斷、或見滅斷、或見道斷、或修斷、或不斷。云何見苦斷？若意入隨信行、隨法行人苦無間忍等斷。彼云何斷？謂見苦斷二十八使相應意入。云何見集斷？若意入隨信行、隨法行人集無間忍等斷。彼云何斷？謂見集斷十九使相應意入。云何見滅斷？若意入隨信行、隨法行人滅無間忍等斷。彼云何斷？謂見滅斷十九使相
【現代漢語翻譯】 現代漢語譯本： 不（不屬於任何界）。什麼是欲界所繫？是指屬於欲界的法，包括由其所攝的身口業，以及由其所攝受的色陰、受陰、想陰、行陰、識陰。 什麼是色界所繫？是指屬於色界的法，包括由其所攝的身口業，以及由其所攝受的色陰、受陰、想陰、行陰、識陰。 什麼是無色界所繫？是指屬於無色界的法，包括由其所攝受的色陰、受陰、想陰、行陰、識陰。 什麼是不繫？是指無漏法所攝的身口業，無漏法所攝受的色陰、受陰、想陰、行陰、識陰，以及無為法。
這十二入，有多少是過去、未來、現在？十一個是或過去、或未來、或現在，一個是分別。法入，如果有為，就是或過去、或未來、或現在；如果無為，就非過去、非未來、非現在。
這十二入，有多少是苦諦所攝、集諦所攝、滅諦所攝、道諦所攝、非諦所攝？十個是苦諦和集諦所攝，兩個是分別。意入，如果有漏，就是苦諦和集諦所攝；如果無漏，就是道諦所攝。法入，如果有漏，就是苦諦和集諦所攝；如果無漏，有為法就是道諦所攝。如果是數滅（Nirodha-samāpatti），就是滅諦所攝。虛空和非數滅（Apratisamkhya-nirodha），就不是諦所攝。
這十二入，有多少是見苦所斷、見集所斷、見滅所斷、見道所斷、修所斷、不斷？十個是修所斷，兩個是分別。意入，或是見苦所斷、或是見集所斷、或是見滅所斷、或是見道所斷、或是修所斷、或是不屬於任何所斷。什麼是見苦所斷？是指隨信行（Anusāri-saddhā）和隨法行（Anusāri-dhamma）的人，在苦無間忍（K苦無間忍anti-khanti）等位所斷的意入。他們是如何斷的？是指與見苦所斷的二十八種煩惱相應的意入。什麼是見集所斷？是指隨信行和隨法行的人，在集無間忍（Samudaya-khanti）等位所斷的意入。他們是如何斷的？是指與見集所斷的十九種煩惱相應的意入。什麼是見滅所斷？是指隨信行和隨法行的人，在滅無間忍（Nirodha-khanti）等位所斷的意入。他們是如何斷的？是指與見滅所斷的十九種煩惱相應的意入。
【English Translation】 English version: 'Not bound.' What is bound by the Desire Realm? It refers to the dharmas belonging to the Desire Realm, including the physical and verbal actions governed by it, and the aggregates of form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) governed by it. What is bound by the Form Realm? It refers to the dharmas belonging to the Form Realm, including the physical and verbal actions governed by it, and the aggregates of form, feeling, perception, mental formations, and consciousness governed by it. What is bound by the Formless Realm? It refers to the dharmas belonging to the Formless Realm, including the aggregates of form, feeling, perception, mental formations, and consciousness governed by it. What is unbound? It refers to the physical and verbal actions included in the unconditioned (asamskrta) dharmas, the aggregates of form, feeling, perception, mental formations, and consciousness included in the unconditioned dharmas, and unconditioned dharmas (asamskrta).
Of these twelve entrances (ayatana), how many are past, future, or present? Eleven are either past, future, or present; one is distinct. The dharma entrance (dhammayatana), if conditioned (samskrta), is either past, future, or present; if unconditioned, it is neither past, future, nor present.
Of these twelve entrances, how many are included in the Truth of Suffering (Dukkha Satya), the Truth of Origin (Samudaya Satya), the Truth of Cessation (Nirodha Satya), the Truth of the Path (Magga Satya), or not included in any Truth? Ten are included in the Truth of Suffering and the Truth of Origin; two are distinct. The mind entrance (manayatana), if conditioned, is included in the Truth of Suffering and the Truth of Origin; if unconditioned, it is included in the Truth of the Path. The dharma entrance, if conditioned, is included in the Truth of Suffering and the Truth of Origin; if unconditioned and conditioned, it is included in the Truth of the Path. If it is cessation attainment (Nirodha-samāpatti), it is included in the Truth of Cessation. Space and non-cessation attainment (Apratisamkhya-nirodha) are not included in any Truth.
Of these twelve entrances, how many are abandoned by seeing the Truth of Suffering, abandoned by seeing the Truth of Origin, abandoned by seeing the Truth of Cessation, abandoned by seeing the Truth of the Path, abandoned by cultivation, or not abandoned? Ten are abandoned by cultivation; two are distinct. The mind entrance is either abandoned by seeing the Truth of Suffering, abandoned by seeing the Truth of Origin, abandoned by seeing the Truth of Cessation, abandoned by seeing the Truth of the Path, abandoned by cultivation, or not abandoned at all. What is abandoned by seeing the Truth of Suffering? It refers to the mind entrance abandoned by those who follow faith (Anusāri-saddhā) and those who follow the Dharma (Anusāri-dhamma) at the stage of endurance of immediate cessation of suffering (K苦無間忍anti-khanti). How are they abandoned? It refers to the mind entrance associated with the twenty-eight afflictions abandoned by seeing the Truth of Suffering. What is abandoned by seeing the Truth of Origin? It refers to the mind entrance abandoned by those who follow faith and those who follow the Dharma at the stage of endurance of immediate cessation of origin (Samudaya-khanti). How are they abandoned? It refers to the mind entrance associated with the nineteen afflictions abandoned by seeing the Truth of Origin. What is abandoned by seeing the Truth of Cessation? It refers to the mind entrance abandoned by those who follow faith and those who follow the Dharma at the stage of endurance of immediate cessation of cessation (Nirodha-khanti). How are they abandoned? It refers to the mind entrance associated with the nineteen afflictions abandoned by seeing the Truth of Cessation.
應意入。云何見道斷？若意入隨信行、隨法行人道無間忍等斷。彼云何斷？謂見道斷二十二使相應意入。云何修斷？若意入學見跡修斷。彼云何斷？謂修斷十使相應意入及不穢污有漏意入。云何不斷？謂無漏意入。法入，或見苦斷、或見集斷、或見滅斷、或見道斷、或修斷、或不斷。云何見苦斷？若法入隨信行、隨法行人苦無間忍等斷。彼云何斷？謂見苦斷二十八使彼相應法入，彼所起心不相應行。云何見集斷？若法入隨信行、隨法行人集無間忍等斷。彼云何斷？謂見集斷十九使彼相應法入，彼所起心不相應行。云何見滅斷？若法入隨信行、隨法行人滅無間忍等斷。彼云何斷？謂見滅斷十九使彼相應法入，彼所起心不相應行。云何見道斷？若法入隨信行、隨法行人道無間忍等斷。彼云何斷？謂見道斷二十二使彼相應法入，彼所起心不相應行。云何修斷？若法入學見跡修斷。彼云何斷？謂修斷十使彼相應法入，彼所起身口業、彼所起心不相應行及不穢污有漏法入。云何不斷？謂無漏法入。
問：五陰十二入，為五陰攝十二入、為十二入
攝五陰？答：十二入攝五陰，非五陰攝十二入。何所不攝？謂無為法入。
問：五陰十八界，為五陰攝十八界、為十八界攝五陰？答：十八界攝五陰，非五陰攝十八界
【現代漢語翻譯】 現代漢語譯本 意入（Manas-āyatana，意根）。什麼情況下通過見道斷除？如果意入屬於隨信行、隨法行人，在見道中的無間忍等階段斷除。它們是如何斷除的？指的是見道所斷的與二十二種煩惱相應的意入。 什麼情況下通過修道斷除？如果意入屬於學位的，在見道之後通過修道斷除。它們是如何斷除的？指的是修道所斷的與十種煩惱相應的意入，以及不染污的有漏意入。 什麼情況下不斷除？指的是無漏意入。 法入（Dharma-āyatana，法處），或者通過見苦斷除，或者通過見集斷除，或者通過見滅斷除，或者通過見道斷除，或者通過修道斷除，或者不斷除。 什麼情況下通過見苦斷除？如果法入屬於隨信行、隨法行人，在見苦的無間忍等階段斷除。它們是如何斷除的？指的是見苦所斷的與二十八種煩惱相應的法入，以及由它們所引起的心不相應行。 什麼情況下通過見集斷除？如果法入屬於隨信行、隨法行人，在見集的無間忍等階段斷除。它們是如何斷除的？指的是見集所斷的與十九種煩惱相應的法入，以及由它們所引起的心不相應行。 什麼情況下通過見滅斷除？如果法入屬於隨信行、隨法行人，在見滅的無間忍等階段斷除。它們是如何斷除的？指的是見滅所斷的與十九種煩惱相應的法入，以及由它們所引起的心不相應行。 什麼情況下通過見道斷除？如果法入屬於隨信行、隨法行人，在見道的無間忍等階段斷除。它們是如何斷除？指的是見道所斷的與二十二種煩惱相應的法入，以及由它們所引起的心不相應行。 什麼情況下通過修道斷除？如果法入屬於學位的，在見道之後通過修道斷除。它們是如何斷除的？指的是修道所斷的與十種煩惱相應的法入，以及由它們所引起的身口業，由它們所引起的心不相應行，以及不染污的有漏法入。 什麼情況下不斷除？指的是無漏法入。 問：五陰（Pañca-skandha，色、受、想、行、識五種聚合），十二入（Dvādaśa-āyatana，內六入和外六入），是五陰包含十二入，還是十二入包含五陰？ 答：十二入包含五陰，不是五陰包含十二入。什麼不包含？指的是無為法入（Asamskrta-dharma-āyatana，不生不滅的法）。 問：五陰（Pañca-skandha，色、受、想、行、識五種聚合），十八界（Astadasha-dhātu，眼界等十八種界），是五陰包含十八界，還是十八界包含五陰？ 答：十八界包含五陰，不是五陰包含十八界。
【English Translation】 English version Manas-āyatana (mind base). How is it severed by the path of seeing? If the mind base belongs to those who follow faith or follow the Dharma, it is severed by the immediate patience, etc., in the path of seeing. How are they severed? It refers to the mind base associated with the twenty-two afflictions severed by the path of seeing. How is it severed by the path of cultivation? If the mind base belongs to those in the stage of learning, it is severed by the path of cultivation after the path of seeing. How are they severed? It refers to the mind base associated with the ten afflictions severed by the path of cultivation, and the undefiled defiled mind base. How is it not severed? It refers to the undefiled mind base. Dharma-āyatana (Dharma base), is either severed by seeing suffering, or by seeing origination, or by seeing cessation, or by seeing the path, or by cultivation, or not severed. How is it severed by seeing suffering? If the Dharma base belongs to those who follow faith or follow the Dharma, it is severed by the immediate patience, etc., in seeing suffering. How are they severed? It refers to the Dharma base associated with the twenty-eight afflictions severed by seeing suffering, and the mental formations not corresponding to the mind arising from them. How is it severed by seeing origination? If the Dharma base belongs to those who follow faith or follow the Dharma, it is severed by the immediate patience, etc., in seeing origination. How are they severed? It refers to the Dharma base associated with the nineteen afflictions severed by seeing origination, and the mental formations not corresponding to the mind arising from them. How is it severed by seeing cessation? If the Dharma base belongs to those who follow faith or follow the Dharma, it is severed by the immediate patience, etc., in seeing cessation. How are they severed? It refers to the Dharma base associated with the nineteen afflictions severed by seeing cessation, and the mental formations not corresponding to the mind arising from them. How is it severed by seeing the path? If the Dharma base belongs to those who follow faith or follow the Dharma, it is severed by the immediate patience, etc., in seeing the path. How are they severed? It refers to the Dharma base associated with the twenty-two afflictions severed by seeing the path, and the mental formations not corresponding to the mind arising from them. How is it severed by cultivation? If the Dharma base belongs to those in the stage of learning, it is severed by the path of cultivation after the path of seeing. How are they severed? It refers to the Dharma base associated with the ten afflictions severed by cultivation, the physical and verbal actions arising from them, the mental formations not corresponding to the mind arising from them, and the undefiled defiled Dharma base. How is it not severed? It refers to the undefiled Dharma base. Question: The five skandhas (Pañca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness), the twelve āyatanas (Dvādaśa-āyatana, the twelve sense bases), do the five skandhas encompass the twelve āyatanas, or do the twelve āyatanas encompass the five skandhas? Answer: The twelve āyatanas encompass the five skandhas, not the five skandhas encompass the twelve āyatanas. What is not encompassed? It refers to the unconditioned Dharma base (Asamskrta-dharma-āyatana, the Dharma that is neither born nor dies). Question: The five skandhas (Pañca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness), the eighteen dhātus (Astadasha-dhātu, the eighteen elements such as the eye element), do the five skandhas encompass the eighteen dhātus, or do the eighteen dhātus encompass the five skandhas? Answer: The eighteen dhātus encompass the five skandhas, not the five skandhas encompass the eighteen dhātus.
。何所不攝？謂無為法界。
問：五陰二十二根，為五陰攝二十二根、為二十二根攝五陰？答：二陰及二陰少分攝二十二根，二十二根亦攝二陰及二陰少分。何所不攝？謂一陰及二陰少分。
問：五陰九十八使，為五陰攝九十八使、為九十八使攝五陰？答：一陰少分攝九十八使，九十八使亦攝一陰少分。何所不攝？謂四陰及一陰少分。
問：十二入十八界，為十二入攝十八界、為十八界攝十二入。答：展轉相攝，隨其所應。
問：十二入二十二根，為十二入攝二十二根、為二十二根攝十二入？答：六內入及一外入少分攝二十二根，二十二根亦攝六內入及一外入少分。何所不攝？謂五外入及一外入少分。
問十二入九十八使，為十二入攝九十八使、為九十八使攝十二入？答：一外入少分攝九十八使，九十八使亦攝一外入少分。何所不攝？謂十一入及一外入少分。
問：十八界二十二根，為十八界攝二十二根、為二十二根攝十八界？答：十二內界及一外界少分攝二十二根，二十二根亦攝十二內界及一外界少分。何所不攝？謂五外界及一外界少分。
問：十八界九十八使，為十八界攝九十八使、為九十八使攝十八界？答：一外界少分攝九十八使，九十八使亦攝一外界少分。何所
【現代漢語翻譯】 現代漢語譯本：什麼是不包含的呢？指的是無為法界（nirvana-dhatu，指不生不滅的真如法性）。
問：五陰（panca-skandha，色、受、想、行、識）和二十二根（dvavimsati-indriya，眼根等），是五陰包含二十二根，還是二十二根包含五陰？答：二陰以及二陰的小部分包含二十二根，二十二根也包含二陰以及二陰的小部分。什麼是不包含的呢？指一陰以及二陰的小部分。
問：五陰和九十八使（astanavatis-anusaya，九十八種煩惱），是五陰包含九十八使，還是九十八使包含五陰？答：一陰的小部分包含九十八使，九十八使也包含一陰的小部分。什麼是不包含的呢？指四陰以及一陰的小部分。
問：十二入（dvadasa-ayatana，六根六塵）和十八界（astadasa-dhatu，六根、六塵、六識），是十二入包含十八界，還是十八界包含十二入？答：互相包含，視情況而定。
問：十二入和二十二根，是十二入包含二十二根，還是二十二根包含十二入？答：六內入（adhyatmika-ayatana，眼、耳、鼻、舌、身、意）以及一外入（bahya-ayatana，色）的小部分包含二十二根，二十二根也包含六內入以及一外入的小部分。什麼是不包含的呢？指五外入（聲、香、味、觸、法）以及一外入的小部分。
問：十二入和九十八使，是十二入包含九十八使，還是九十八使包含十二入？答：一外入的小部分包含九十八使，九十八使也包含一外入的小部分。什麼是不包含的呢？指十一入以及一外入的小部分。
問：十八界和二十二根，是十八界包含二十二根，還是二十二根包含十八界？答：十二內界（adhyatmika-dhatu，眼界等）以及一外界（bahya-dhatu，色界）的小部分包含二十二根，二十二根也包含十二內界以及一外界的小部分。什麼是不包含的呢？指五外界（聲界等）以及一外界的小部分。
問：十八界和九十八使，是十八界包含九十八使，還是九十八使包含十八界？答：一外界的小部分包含九十八使，九十八使也包含一外界的小部分。
【English Translation】 English version: What is not included? It refers to the unconditioned realm (nirvana-dhatu, referring to the true suchness nature of reality that is neither born nor dies).
Question: Do the five aggregates (panca-skandha, form, feeling, perception, mental formations, consciousness) and the twenty-two faculties (dvavimsati-indriya, such as the eye faculty) include each other, or do the five aggregates include the twenty-two faculties, or vice versa? Answer: Two aggregates and a small portion of two aggregates include the twenty-two faculties, and the twenty-two faculties also include two aggregates and a small portion of two aggregates. What is not included? It refers to one aggregate and a small portion of two aggregates.
Question: Do the five aggregates and the ninety-eight latent tendencies (astanavatis-anusaya, ninety-eight kinds of afflictions) include each other, or do the five aggregates include the ninety-eight latent tendencies, or vice versa? Answer: A small portion of one aggregate includes the ninety-eight latent tendencies, and the ninety-eight latent tendencies also include a small portion of one aggregate. What is not included? It refers to four aggregates and a small portion of one aggregate.
Question: Do the twelve sense bases (dvadasa-ayatana, six sense organs and six sense objects) and the eighteen elements (astadasa-dhatu, six sense organs, six sense objects, and six consciousnesses) include each other, or do the twelve sense bases include the eighteen elements, or vice versa? Answer: They include each other reciprocally, according to what is appropriate.
Question: Do the twelve sense bases and the twenty-two faculties include each other, or do the twelve sense bases include the twenty-two faculties, or vice versa? Answer: The six internal sense bases (adhyatmika-ayatana, eye, ear, nose, tongue, body, mind) and a small portion of one external sense base (bahya-ayatana, form) include the twenty-two faculties, and the twenty-two faculties also include the six internal sense bases and a small portion of one external sense base. What is not included? It refers to the five external sense bases (sound, smell, taste, touch, dharma) and a small portion of one external sense base.
Question: Do the twelve sense bases and the ninety-eight latent tendencies include each other, or do the twelve sense bases include the ninety-eight latent tendencies, or vice versa? Answer: A small portion of one external sense base includes the ninety-eight latent tendencies, and the ninety-eight latent tendencies also include a small portion of one external sense base. What is not included? It refers to eleven sense bases and a small portion of one external sense base.
Question: Do the eighteen elements and the twenty-two faculties include each other, or do the eighteen elements include the twenty-two faculties, or vice versa? Answer: The twelve internal elements (adhyatmika-dhatu, eye element, etc.) and a small portion of one external element (bahya-dhatu, form element) include the twenty-two faculties, and the twenty-two faculties also include the twelve internal elements and a small portion of one external element. What is not included? It refers to the five external elements (sound element, etc.) and a small portion of one external element.
Question: Do the eighteen elements and the ninety-eight latent tendencies include each other, or do the eighteen elements include the ninety-eight latent tendencies, or vice versa? Answer: A small portion of one external element includes the ninety-eight latent tendencies, and the ninety-eight latent tendencies also include a small portion of one external element.
不攝？謂十七界及一外界少分。
問：二十二根九十八使，為二十二根攝九十八使、為九十八使攝二十二根？答：展轉不相攝。
眾事分阿毗曇論分別七事品第四
十八界、十二入、五陰、五盛陰、六界、十大地法、十煩惱大地法、十小煩惱大地法、五煩惱、五觸、五見、五根、五法、六識身、六觸身、六受身、六想身、六思身、六愛身。
云何十八界？謂眼界色界眼識界、耳界聲界耳識界、鼻界香界鼻識界、舌界味界舌識界、身界觸界身識界、意界法界意識界。
云何十二入？謂眼入色入、耳入聲入、鼻入香入、舌入味入、身入觸入、意入法入。
云何五陰？謂色陰、受陰、想陰、行陰、識陰。
云何五盛陰？謂色盛陰、受盛陰、想盛陰、行盛陰、識盛陰。
云何六界？謂地界、水界、火界、風界、虛空界、識界。
云何十大地法？謂受、想、思、觸、憶、欲、解脫、念、定、慧。
云何十煩惱大地法？謂不信、懈怠、忘念、亂、無明、邪慧、邪憶、邪解脫、掉、放逸。
云何十小煩惱大地法？謂忿、恨、覆、惱、嫉、慳、誑、諂、憍、害。
云何五煩惱？謂欲貪、色貪、無色貪、瞋恚、癡。
云何五觸？謂對觸、增上語觸、明
【現代漢語翻譯】 現代漢語譯本 『不攝』指的是十七界以及一外界的少部分。
問：二十二根和九十八使，是二十二根包含九十八使，還是九十八使包含二十二根？答：它們之間互不包含。
《眾事分阿毗曇論》分別七事品第四
十八界、十二入、五陰、五盛陰、六界、十大地法、十煩惱大地法、十小煩惱大地法、五煩惱、五觸、五見、五根、五法、六識身、六觸身、六受身、六想身、六思身、六愛身。
什麼是十八界？指的是眼界（ চক্ষ界，eye realm）、色界（色界，form realm）眼識界（眼識界，eye-consciousness realm）、耳界（耳界，ear realm）聲界（聲界，sound realm）耳識界（耳識界，ear-consciousness realm）、鼻界（鼻界，nose realm）香界（香界，smell realm）鼻識界（鼻識界，nose-consciousness realm）、舌界（舌界，tongue realm）味界（味界，taste realm）舌識界（舌識界，tongue-consciousness realm）、身界（身界，body realm）觸界（觸界，touch realm）身識界（身識界，body-consciousness realm）、意界（意界，mind realm）法界（法界，dharma realm）意識界（意識界，mind-consciousness realm）。
什麼是十二入？指的是眼入（眼入，eye base）色入（色入，form base）、耳入（耳入，ear base）聲入（聲入，sound base）、鼻入（鼻入，nose base）香入（香入，smell base）、舌入（舌入，tongue base）味入（味入，taste base）、身入（身入，body base）觸入（觸入，touch base）、意入（意入，mind base）法入（法入，dharma base）。
什麼是五陰？指的是色陰（色陰，form aggregate）、受陰（受陰，feeling aggregate）、想陰（想陰，perception aggregate）、行陰（行陰，volition aggregate）、識陰（識陰，consciousness aggregate）。
什麼是五盛陰？指的是色盛陰（色盛陰，form aggregate in its flourishing state）、受盛陰（受盛陰，feeling aggregate in its flourishing state）、想盛陰（想陰，perception aggregate in its flourishing state）、行盛陰（行陰，volition aggregate in its flourishing state）、識盛陰（識陰，consciousness aggregate in its flourishing state）。
什麼是六界？指的是地界（地界，earth element）、水界（水界，water element）、火界（火界，fire element）、風界（風界，wind element）、虛空界（虛空界，space element）、識界（識界，consciousness element）。
什麼是十大地法？指的是受（受，feeling）、想（想，perception）、思（思，volition）、觸（觸，contact）、憶（憶，memory）、欲（欲，desire）、解脫（解脫，liberation）、念（念，mindfulness）、定（定，concentration）、慧（慧，wisdom）。
什麼是十煩惱大地法？指的是不信（不信，lack of faith）、懈怠（懈怠，laziness）、忘念（忘念，forgetfulness）、亂（亂，distraction）、無明（無明，ignorance）、邪慧（邪慧，wrong wisdom）、邪憶（邪憶，wrong memory）、邪解脫（邪解脫，wrong liberation）、掉（掉，restlessness）、放逸（放逸，negligence）。
什麼是十小煩惱大地法？指的是忿（忿，anger）、恨（恨，resentment）、覆（覆，concealment）、惱（惱，vexation）、嫉（嫉，jealousy）、慳（慳，stinginess）、誑（誑，deceitfulness）、諂（諂，flattery）、憍（憍，arrogance）、害（害，harmfulness）。
什麼是五煩惱？指的是欲貪（欲貪，desire-attachment）、色貪（色貪，form-attachment）、無色貪（無色貪，formless-attachment）、瞋恚（瞋恚，hatred）、癡（癡，delusion）。
什麼是五觸？指的是對觸（對觸，contact with resistance）、增上語觸（增上語觸，contact through assertive speech）、明
【English Translation】 English version 『Not included』? Refers to the seventeen realms and a small portion of one external realm.
Question: Do the twenty-two faculties and ninety-eight attachments mean that the twenty-two faculties include the ninety-eight attachments, or do the ninety-eight attachments include the twenty-two faculties? Answer: They do not include each other reciprocally.
《Abhidharma-samuccaya-pada-sastra》, Chapter Four on Distinguishing the Seven Categories
The eighteen realms, twelve entrances, five aggregates, five flourishing aggregates, six elements, ten great mental factors, ten great afflictive mental factors, ten minor afflictive mental factors, five afflictions, five contacts, five views, five roots, five dharmas, six bodies of consciousness, six bodies of contact, six bodies of feeling, six bodies of perception, six bodies of volition, six bodies of craving.
What are the eighteen realms? They are the eye realm (cakṣu-dhātu, eye element), form realm (rūpa-dhātu, form element), eye-consciousness realm (cakṣu-vijñāna-dhātu, eye-consciousness element), ear realm (śrotra-dhātu, ear element), sound realm (śabda-dhātu, sound element), ear-consciousness realm (śrotra-vijñāna-dhātu, ear-consciousness element), nose realm (ghrāṇa-dhātu, nose element), smell realm (gandha-dhātu, smell element), nose-consciousness realm (ghrāṇa-vijñāna-dhātu, nose-consciousness element), tongue realm (jihvā-dhātu, tongue element), taste realm (rasa-dhātu, taste element), tongue-consciousness realm (jihvā-vijñāna-dhātu, tongue-consciousness element), body realm (kāya-dhātu, body element), touch realm (spraṣṭavya-dhātu, touch element), body-consciousness realm (kāya-vijñāna-dhātu, body-consciousness element), mind realm (mano-dhātu, mind element), dharma realm (dharma-dhātu, dharma element), mind-consciousness realm (mano-vijñāna-dhātu, mind-consciousness element).
What are the twelve entrances? They are the eye base (cakṣur-āyatana, eye base), form base (rūpāyatana, form base), ear base (śrotrāyatana, ear base), sound base (śabdāyatana, sound base), nose base (ghrāṇāyatana, nose base), smell base (gandhāyatana, smell base), tongue base (jihvāyatana, tongue base), taste base (rasāyatana, taste base), body base (kāyāyatana, body base), touch base (spraṣṭavyāyatana, touch base), mind base (manāyatana, mind base), dharma base (dharmāyatana, dharma base).
What are the five aggregates? They are the form aggregate (rūpa-skandha, form aggregate), feeling aggregate (vedanā-skandha, feeling aggregate), perception aggregate (saṃjñā-skandha, perception aggregate), volition aggregate (saṃskāra-skandha, volition aggregate), consciousness aggregate (vijñāna-skandha, consciousness aggregate).
What are the five flourishing aggregates? They are the flourishing form aggregate (rūpa-skandha, form aggregate in its flourishing state), flourishing feeling aggregate (vedanā-skandha, feeling aggregate in its flourishing state), flourishing perception aggregate (saṃjñā-skandha, perception aggregate in its flourishing state), flourishing volition aggregate (saṃskāra-skandha, volition aggregate in its flourishing state), flourishing consciousness aggregate (vijñāna-skandha, consciousness aggregate in its flourishing state).
What are the six elements? They are the earth element (pṛthivī-dhātu, earth element), water element (āpo-dhātu, water element), fire element (tejo-dhātu, fire element), wind element (vāyu-dhātu, wind element), space element (ākāśa-dhātu, space element), consciousness element (vijñāna-dhātu, consciousness element).
What are the ten great mental factors? They are feeling (vedanā, feeling), perception (saṃjñā, perception), volition (cetanā, volition), contact (sparśa, contact), memory (smṛti, memory), desire (chanda, desire), liberation (vimokṣa, liberation), mindfulness (smṛti, mindfulness), concentration (samādhi, concentration), wisdom (prajñā, wisdom).
What are the ten great afflictive mental factors? They are lack of faith (āśraddhya, lack of faith), laziness (kausīdya, laziness), forgetfulness (muṣitasmṛtitā, forgetfulness), distraction (vikṣepa, distraction), ignorance (avidyā, ignorance), wrong wisdom (mithyā-jñāna, wrong wisdom), wrong memory (mithyā-smṛti, wrong memory), wrong liberation (mithyā-vimokṣa, wrong liberation), restlessness (auddhatya, restlessness), negligence (pramāda, negligence).
What are the ten minor afflictive mental factors? They are anger (krodha, anger), resentment (upanāha, resentment), concealment (mrakṣa, concealment), vexation (pradāśa, vexation), jealousy (īrṣyā, jealousy), stinginess (mātsarya, stinginess), deceitfulness (śāṭhya, deceitfulness), flattery (māyā, flattery), arrogance (mada, arrogance), harmfulness (vihiṃsā, harmfulness).
What are the five afflictions? They are desire-attachment (kāma-rāga, desire-attachment), form-attachment (rūpa-rāga, form-attachment), formless-attachment (arūpa-rāga, formless-attachment), hatred (pratigha, hatred), delusion (moha, delusion).
What are the five contacts? They are contact with resistance (pratighāta-sparśa, contact with resistance), contact through assertive speech (adhivacana-sparśa, contact through assertive speech), clear
觸、無明觸、非明非無明觸。
云何五見？謂身見、邊見、邪見、取見見、取戒見。
云何五根？謂樂根、苦根、喜根、憂根、舍根。
云何五法？謂覺、觀、識、無慚、無愧。
云何六識身？謂眼識、耳識、鼻識、舌識、身識、意識。
云何六觸身？謂眼觸、耳觸、鼻觸、舌觸、身觸、意觸。
云何六受身？謂眼觸生受、耳鼻舌身意觸生受。
云何六想身？謂眼觸生想、耳鼻舌身意觸生想。
云何六思身？謂眼觸生思、耳鼻舌身意觸生思。
云何六愛身？謂眼觸生愛、耳鼻舌身意觸生愛。
云何眼界？若眼於色已見今見當見，隨彼一一有分。云何色界？若色于眼已見今見當見，隨彼有分。云何眼識界？若眼見色起眼識、眼增上見色，若眼識於色、若識分別知色，是名眼識界。云何耳界？若耳于聲已聞今聞當聞，隨彼一一有分。云何聲界？若聲于耳已聞今聞當聞，隨彼有分。云何耳識界？若耳聞聲起耳識、耳增上聞聲，若耳識于聲、若識分別知聲，是名耳識界。云何鼻界？若鼻于香已覺今覺當覺，隨彼一一有分。云何香界？若香于鼻已覺今覺當覺，隨彼有分。云何鼻識界？若鼻覺香起鼻識、鼻增上覺香，若鼻識于香、若識分別知香，是名鼻識界。云何
【現代漢語翻譯】 現代漢語譯本 觸、無明觸（Avidyāsparśa，指由無明引起的觸）、非明非無明觸。
什麼是五見？即身見（Sakkāyadiṭṭhi，認為五蘊為我）、邊見（Antagāhika-diṭṭhi，執著于斷常二邊）、邪見（Micchādiṭṭhi，否定因果的錯誤見解）、取見見（Diṭṭhupādāna，執取不正見為真）、取戒見（Sīlabbatupādāna，執取非正戒為解脫道）。
什麼是五根？即樂根（Sukhindriya，感受快樂的能力）、苦根（Dukkhindriya，感受痛苦的能力）、喜根（Somanassindriya，感受喜悅的能力）、憂根（Domanassindriya，感受憂愁的能力）、舍根（Upekkhindriya，感受不苦不樂的能力）。
什麼是五法？即覺（Vitakka，粗略的思考）、觀（Vicāra，細緻的觀察）、識（Viññāṇa，識別作用）、無慚（Ahirika，不知羞恥）、無愧（Anottappa，不怕罪惡）。
什麼是六識身？即眼識（Cakkhu-viññāṇa，通過眼睛產生的意識）、耳識（Sota-viññāṇa，通過耳朵產生的意識）、鼻識（Ghāna-viññāṇa，通過鼻子產生的意識）、舌識（Jivhā-viññāṇa，通過舌頭產生的意識）、身識（Kāya-viññāṇa，通過身體產生的意識）、意識（Mano-viññāṇa，通過意根產生的意識）。
什麼是六觸身？即眼觸（Cakkhu-samphassa，眼睛與色塵的接觸）、耳觸（Sota-samphassa，耳朵與聲塵的接觸）、鼻觸（Ghāna-samphassa，鼻子與香塵的接觸）、舌觸（Jivhā-samphassa，舌頭與味塵的接觸）、身觸（Kāya-samphassa，身體與觸塵的接觸）、意觸（Mano-samphassa，意根與法塵的接觸）。
什麼是六受身？即眼觸生受（Cakkhu-samphassajā vedanā，由眼觸產生的感受）、耳鼻舌身意觸生受。
什麼是六想身？即眼觸生想（Cakkhu-samphassajā saññā，由眼觸產生的想）、耳鼻舌身意觸生想。
什麼是六思身？即眼觸生思（Cakkhu-samphassajā cetanā，由眼觸產生的思）、耳鼻舌身意觸生思。
什麼是六愛身？即眼觸生愛（Cakkhu-samphassajā taṇhā，由眼觸產生的愛）、耳鼻舌身意觸生愛。
什麼是眼界（Cakkhu-dhātu，眼睛的界限）？如果眼睛對於色（Rūpa，顏色和形狀）已經看見、現在看見、將要看見，隨彼一一有分。什麼是色界（Rūpa-dhātu，色的界限）？如果色對於眼睛已經看見、現在看見、將要看見，隨彼有分。什麼是眼識界（Cakkhu-viññāṇa-dhātu，眼識的界限）？如果眼睛見色而生起眼識，眼睛增上見色，如果眼識對於色，如果識分別知色，這名為眼識界。什麼是耳界（Sota-dhātu，耳朵的界限）？如果耳朵對於聲（Sadda，聲音）已經聽見、現在聽見、將要聽見，隨彼一一有分。什麼是聲界（Sadda-dhātu，聲音的界限）？如果聲對於耳朵已經聽見、現在聽見、將要聽見，隨彼有分。什麼是耳識界（Sota-viññāṇa-dhātu，耳識的界限）？如果耳朵聽聲而生起耳識，耳朵增上聽聲，如果耳識對於聲，如果識分別知聲，這名為耳識界。什麼是鼻界（Ghāna-dhātu，鼻子的界限）？如果鼻子對於香（Gandha，氣味）已經覺知、現在覺知、將要覺知，隨彼一一有分。什麼是香界（Gandha-dhātu，氣味的界限）？如果香對於鼻子已經覺知、現在覺知、將要覺知，隨彼有分。什麼是鼻識界（Ghāna-viññāṇa-dhātu，鼻識的界限）？如果鼻子覺香而生起鼻識，鼻子增上覺香，如果鼻識對於香，如果識分別知香，這名為鼻識界。什麼是
【English Translation】 English version 'Touch, touch with ignorance (Avidyāsparśa, touch arising from ignorance), touch that is neither with nor without ignorance.'
'What are the five views? They are: the view of self (Sakkāyadiṭṭhi, the view that the five aggregates are 'I'), the view of extremes (Antagāhika-diṭṭhi, clinging to the extremes of eternalism or annihilationism), wrong view (Micchādiṭṭhi, the incorrect view that denies cause and effect), clinging to views (Diṭṭhupādāna, grasping wrong views as true), and clinging to rites and rituals (Sīlabbatupādāna, grasping incorrect practices as the path to liberation).'
'What are the five faculties? They are: the faculty of pleasure (Sukhindriya, the ability to experience pleasure), the faculty of pain (Dukkhindriya, the ability to experience pain), the faculty of joy (Somanassindriya, the ability to experience joy), the faculty of sorrow (Domanassindriya, the ability to experience sorrow), and the faculty of equanimity (Upekkhindriya, the ability to experience neither pleasure nor pain).'
'What are the five mental factors? They are: initial application of thought (Vitakka, coarse thinking), sustained application of thought (Vicāra, subtle observation), consciousness (Viññāṇa, the act of discerning), shamelessness (Ahirika, lack of shame), and fearlessness of wrongdoing (Anottappa, lack of fear of wrongdoing).'
'What are the six aggregates of consciousness? They are: eye-consciousness (Cakkhu-viññāṇa, consciousness arising through the eye), ear-consciousness (Sota-viññāṇa, consciousness arising through the ear), nose-consciousness (Ghāna-viññāṇa, consciousness arising through the nose), tongue-consciousness (Jivhā-viññāṇa, consciousness arising through the tongue), body-consciousness (Kāya-viññāṇa, consciousness arising through the body), and mind-consciousness (Mano-viññāṇa, consciousness arising through the mind).'
'What are the six aggregates of contact? They are: eye-contact (Cakkhu-samphassa, contact between the eye and visual objects), ear-contact (Sota-samphassa, contact between the ear and sounds), nose-contact (Ghāna-samphassa, contact between the nose and smells), tongue-contact (Jivhā-samphassa, contact between the tongue and tastes), body-contact (Kāya-samphassa, contact between the body and tactile objects), and mind-contact (Mano-samphassa, contact between the mind and mental objects).'
'What are the six aggregates of feeling? They are: feeling born of eye-contact (Cakkhu-samphassajā vedanā, feeling arising from eye-contact), feeling born of ear, nose, tongue, body, and mind contact.'
'What are the six aggregates of perception? They are: perception born of eye-contact (Cakkhu-samphassajā saññā, perception arising from eye-contact), perception born of ear, nose, tongue, body, and mind contact.'
'What are the six aggregates of volition? They are: volition born of eye-contact (Cakkhu-samphassajā cetanā, volition arising from eye-contact), volition born of ear, nose, tongue, body, and mind contact.'
'What are the six aggregates of craving? They are: craving born of eye-contact (Cakkhu-samphassajā taṇhā, craving arising from eye-contact), craving born of ear, nose, tongue, body, and mind contact.'
'What is the eye-element (Cakkhu-dhātu, the element of the eye)? If the eye has seen, is seeing, or will see a form (Rūpa, color and shape), according to each and every division of it. What is the form-element (Rūpa-dhātu, the element of form)? If a form has been seen, is being seen, or will be seen by the eye, according to its division. What is the eye-consciousness element (Cakkhu-viññāṇa-dhātu, the element of eye-consciousness)? If, seeing a form, eye-consciousness arises, the eye predominantly sees the form, if eye-consciousness is related to the form, if consciousness distinguishes and knows the form, this is called the eye-consciousness element. What is the ear-element (Sota-dhātu, the element of the ear)? If the ear has heard, is hearing, or will hear a sound (Sadda, sound), according to each and every division of it. What is the sound-element (Sadda-dhātu, the element of sound)? If a sound has been heard, is being heard, or will be heard by the ear, according to its division. What is the ear-consciousness element (Sota-viññāṇa-dhātu, the element of ear-consciousness)? If, hearing a sound, ear-consciousness arises, the ear predominantly hears the sound, if ear-consciousness is related to the sound, if consciousness distinguishes and knows the sound, this is called the ear-consciousness element. What is the nose-element (Ghāna-dhātu, the element of the nose)? If the nose has sensed, is sensing, or will sense an odor (Gandha, smell), according to each and every division of it. What is the odor-element (Gandha-dhātu, the element of odor)? If an odor has been sensed, is being sensed, or will be sensed by the nose, according to its division. What is the nose-consciousness element (Ghāna-viññāṇa-dhātu, the element of nose-consciousness)? If, sensing an odor, nose-consciousness arises, the nose predominantly senses the odor, if nose-consciousness is related to the odor, if consciousness distinguishes and knows the odor, this is called the nose-consciousness element. What is
舌界？若舌于味已嘗今嘗當嘗，隨彼一一有分。云何味界？若味于舌已嘗今嘗當嘗，隨彼有分。云何舌識界？若舌嘗味起舌識、舌增上嘗味，若舌識于味、若識分別知味，是名舌識界。云何身界？若身於觸已覺今覺當覺，隨彼一一有分。云何觸界？若觸于身已覺今覺當覺，隨彼有分。云何身識界？若身覺觸起身識、身增上覺觸，若身識于觸、若識分別知觸，是名身識界。云何意界？若意於法已識今識當識，隨彼一一有分。云何法界？若法于意已識今識當識，隨彼有分。云何意識界？若意緣法起意識、意增上緣法，若意識於法、若識分別知法，是名意識界。眼入乃至法入，廣說亦如是。
云何色陰？謂十種色入及法入所攝色。云何受陰？謂六受身。云何六？謂眼觸生受，乃至意觸生受。云何想陰？謂六想身。云何六？謂眼觸生想，乃至意觸生想。云何行陰？行陰有二種，謂心相應、心不相應。云何心相應行陰？謂思、觸、憶、欲、解脫、念、定、慧、信、精進、覺、觀、放逸、不放逸、善根、不善根、無記根，一切結縛、使、煩惱上煩惱、纏，一切智、一切見一切無間等，如是比心相應法，是名心相應行陰。云何心不相應行陰？謂諸得無想正受、滅盡正受、無想天、命根、身種類、處得、事得、入得、生、住、異
【現代漢語翻譯】 現代漢語譯本 什麼是舌界（Śrotragata-āyatana，耳根）？如果舌頭對於味道已經體驗、正在體驗、將要體驗，隨著那每一個味道而有分別。什麼是味界（rasa-āyatana，味塵）？如果味道被舌頭已經體驗、正在體驗、將要體驗，隨著那味道而有分別。什麼是舌識界（jihvā-vijñāna-dhātu，舌識）？如果舌頭體驗味道而生起舌識，舌頭增上緣而體驗味道，如果舌識對於味道，如果意識分別了知味道，這名為舌識界。什麼是身界（kāya-āyatana，身根）？如果身體對於觸覺已經感覺、正在感覺、將要感覺，隨著那每一個觸覺而有分別。什麼是觸界（spraṣṭavya-āyatana，觸塵）？如果觸覺被身體已經感覺、正在感覺、將要感覺，隨著那觸覺而有分別。什麼是身識界（kāya-vijñāna-dhātu，身識）？如果身體感覺觸覺而生起身識，身體增上緣而感覺觸覺，如果身識對於觸覺，如果意識分別了知觸覺，這名為身識界。什麼是意界（mana-āyatana，意根）？如果意識對於法已經了知、正在了知、將要了知，隨著那每一個法而有分別。什麼是法界（dharma-āyatana，法塵）？如果法被意識已經了知、正在了知、將要了知，隨著那法而有分別。什麼是意識界（mano-vijñāna-dhātu，意識）？如果意識緣於法而生起意識，意識增上緣而緣於法，如果意識對於法，如果意識分別了知法，這名為意識界。眼入（cakṣur-āyatana，眼根）乃至法入（dharma-āyatana，法塵），廣義的解說也像這樣。
什麼是色陰（rūpa-skandha，色蘊）？是指十種色入（daśa rūpāyatanāni，十色入）以及法入（dharma-āyatana，法處）所包含的色。什麼是受陰（vedanā-skandha，受蘊）？是指六受身（ṣaṭ vedanā-kāyāḥ，六種感受）。什麼是六？是指眼觸生受（cakṣuḥ-sparśa-jā vedanā，眼觸所生之受），乃至意觸生受（manaḥ-sparśa-jā vedanā，意觸所生之受）。什麼是想陰（saṃjñā-skandha，想蘊）？是指六想身（ṣaṭ saṃjñā-kāyāḥ，六種想）。什麼是六？是指眼觸生想（cakṣuḥ-sparśa-jā saṃjñā，眼觸所生之想），乃至意觸生想（manaḥ-sparśa-jā saṃjñā，意觸所生之想）。什麼是行陰（saṃskāra-skandha，行蘊）？行陰有兩種，即心相應（citta-saṃprayukta，與心相應）和心不相應（citta-viprayukta，與心不相應）。什麼是心相應行陰？是指思（cetanā，思）、觸（sparśa，觸）、憶（smṛti，憶念）、欲（chanda，欲）、解脫（mokṣa，解脫）、念（smṛti，念）、定（samādhi，定）、慧（prajñā，慧）、信（śraddhā，信）、精進（vīrya，精進）、覺（bodhi，覺）、觀（vitarka，尋）、放逸（pramāda，放逸）、不放逸（apramāda，不放逸）、善根（kuśala-mūla，善根）、不善根（akuśala-mūla，不善根）、無記根（avyākṛta-mūla，無記根），一切結（saṃyojana，結）、縛（bandhana，縛）、使（anuśaya，隨眠）、煩惱（kleśa，煩惱）、上煩惱（upakleśa，隨煩惱）、纏（paryavasthāna，纏），一切智（sarva-jñāna，一切智）、一切見（sarva-darśana，一切見）、一切無間等（sarvānantarya，一切無間等），像這樣與心相應的法，這名為心相應行陰。什麼是心不相應行陰？是指諸得（prāpti，得）、無想正受（asaṃjñā-samāpatti，無想定）、滅盡正受（nirodha-samāpatti，滅盡定）、無想天（asaṃjñā-deva，無想天）、命根（jīvitendriya，命根）、身種類（nikāya-sabhāga，眾同分）、處得（sthāna-prāpti，處得）、事得（vastu-prāpti，事得）、入得（āyatana-prāpti，入得）、生（jāti，生）、住（sthiti，住）、異（anyathātva，異）
【English Translation】 English version What is the sense-sphere of the tongue (Śrotragata-āyatana)? If the tongue has already tasted, is now tasting, or will taste a flavor, it has a distinct share in each of those flavors. What is the sense-sphere of flavor (rasa-āyatana)? If a flavor has been, is now, or will be tasted by the tongue, it has a share in that flavor. What is the sense-sphere of tongue-consciousness (jihvā-vijñāna-dhātu)? If, through the tongue tasting a flavor, tongue-consciousness arises, the tongue being the dominant condition for tasting the flavor; if tongue-consciousness is directed towards the flavor; if consciousness discriminates and knows the flavor, this is called the sense-sphere of tongue-consciousness. What is the sense-sphere of the body (kāya-āyatana)? If the body has already felt, is now feeling, or will feel a touch, it has a distinct share in each of those touches. What is the sense-sphere of touch (spraṣṭavya-āyatana)? If a touch has been, is now, or will be felt by the body, it has a share in that touch. What is the sense-sphere of body-consciousness (kāya-vijñāna-dhātu)? If, through the body feeling a touch, body-consciousness arises, the body being the dominant condition for feeling the touch; if body-consciousness is directed towards the touch; if consciousness discriminates and knows the touch, this is called the sense-sphere of body-consciousness. What is the sense-sphere of the mind (mana-āyatana)? If the mind has already cognized, is now cognizing, or will cognize a dharma, it has a distinct share in each of those dharmas. What is the sense-sphere of dharma (dharma-āyatana)? If a dharma has been, is now, or will be cognized by the mind, it has a share in that dharma. What is the sense-sphere of mind-consciousness (mano-vijñāna-dhātu)? If, through the mind cognizing a dharma, mind-consciousness arises, the mind being the dominant condition for cognizing the dharma; if mind-consciousness is directed towards the dharma; if consciousness discriminates and knows the dharma, this is called the sense-sphere of mind-consciousness. The explanation of the sense-sphere of the eye (cakṣur-āyatana) up to the sense-sphere of dharma (dharma-āyatana) is also like this in detail.
What is the form aggregate (rūpa-skandha)? It refers to the ten kinds of form sense-spheres (daśa rūpāyatanāni) and the form included in the dharma sense-sphere (dharma-āyatana). What is the feeling aggregate (vedanā-skandha)? It refers to the six bodies of feeling (ṣaṭ vedanā-kāyāḥ). What are the six? They are feeling born of eye-contact (cakṣuḥ-sparśa-jā vedanā) up to feeling born of mind-contact (manaḥ-sparśa-jā vedanā). What is the perception aggregate (saṃjñā-skandha)? It refers to the six bodies of perception (ṣaṭ saṃjñā-kāyāḥ). What are the six? They are perception born of eye-contact (cakṣuḥ-sparśa-jā saṃjñā) up to perception born of mind-contact (manaḥ-sparśa-jā saṃjñā). What is the mental formations aggregate (saṃskāra-skandha)? There are two kinds of mental formations aggregate: those associated with mind (citta-saṃprayukta) and those not associated with mind (citta-viprayukta). What are the mental formations aggregate associated with mind? They are volition (cetanā), contact (sparśa), memory (smṛti), desire (chanda), liberation (mokṣa), mindfulness (smṛti), concentration (samādhi), wisdom (prajñā), faith (śraddhā), effort (vīrya), awakening (bodhi), investigation (vitarka), heedlessness (pramāda), heedfulness (apramāda), wholesome roots (kuśala-mūla), unwholesome roots (akuśala-mūla), unspecified roots (avyākṛta-mūla), all fetters (saṃyojana), bonds (bandhana), latent tendencies (anuśaya), afflictions (kleśa), secondary afflictions (upakleśa), entanglements (paryavasthāna), all knowledge (sarva-jñāna), all seeing (sarva-darśana), all uninterrupted states (sarvānantarya), and so on. Such mental phenomena associated with mind are called the mental formations aggregate associated with mind. What are the mental formations aggregate not associated with mind? They are attainment (prāpti), cessation of perception and feeling (asaṃjñā-samāpatti), cessation of feeling and perception (nirodha-samāpatti), the heaven of non-perception (asaṃjñā-deva), the life faculty (jīvitendriya), the commonality of kind (nikāya-sabhāga), attainment of place (sthāna-prāpti), attainment of object (vastu-prāpti), attainment of sense-sphere (āyatana-prāpti), birth (jāti), duration (sthiti), change (anyathātva)
、滅、名身、句身、味身，如是比心不相應法，是名心不相應行陰。彼二法，總為行陰數。云何識陰？謂六識身。云何六？謂眼識身，乃至意識身。
云何色盛陰？若色有漏盛受，謂此色若於過去未來現在起欲已起當起，或貪或恚或癡，彼一一心數煩惱已起當起，是名色盛陰。受、想、行盛陰亦如是。云何識盛陰？若識有漏盛受，謂此識若於過去未來現在起欲已起當起，或貪或恚或癡，彼一一心數煩惱已起當起，是名識盛陰。
云何地界？謂堅相，乃至風界，如五法品說。云何虛空界？謂空邊色。云何識界？謂五識身及有漏意識身。
云何受？謂受、覺、知、痛等苦、樂、俱非三境界轉。云何想？謂想、等想、增上想于像貌轉。云何思？謂思、等思、增上思，思起心行於業。云何觸？謂觸、等觸、增上觸，依緣心和合轉。云何憶？謂心發悟，憶念思惟心行境界。云何欲？謂欲于緣堅持深著，為作欲樂。云何解脫？謂心解脫，意于緣解。云何念？謂念隨念不舍于緣，不廢亂忘。云何定？謂心等住不動移境，不散不亂、攝受止一。云何慧？謂心於法起選擇相，決斷覺知照了觀察。
云何不信？謂心不信受、不正思惟、不修德本、不種善行、不造勝業、意不清凈。云何懈怠？謂心下劣、不勤勇猛、
【現代漢語翻譯】 現代漢語譯本：什麼是行陰？包括生、住、異、滅、名身、句身、味身，這些與心不相應的法，就叫做心不相應行陰。以上兩種法，總稱為行陰的組成部分。什麼是識陰？指的是六種識身。什麼是六種？指的是眼識身，乃至意識身。 什麼是色盛陰？如果色具有煩惱的強烈感受，即對此色在過去、未來、現在產生慾望，已經產生或將要產生，或者貪婪、或者嗔恨、或者愚癡，這些一一與心相關的煩惱已經產生或將要產生，這就叫做色盛陰。受盛陰、想盛陰、行盛陰也是如此。什麼是識盛陰？如果識具有煩惱的強烈感受，即對此識在過去、未來、現在產生慾望，已經產生或將要產生，或者貪婪、或者嗔恨、或者愚癡，這些一一與心相關的煩惱已經產生或將要產生，這就叫做識盛陰。 什麼是地界？指的是堅硬的性質，乃至風界，如《五法品》所說。什麼是虛空界？指的是沒有阻礙的色。什麼是識界？指的是五種識身以及有煩惱的意識身。 什麼是受（vedanā）？指的是感受、感覺、知覺，對痛苦、快樂、不苦不樂這三種境界的體驗。什麼是想（saṃjñā）？指的是想像、等同的想像、增強的想像，在形象和外貌上運作。什麼是思（cetanā）？指的是思考、等同的思考、增強的思考，思考引發的心行作用於業。什麼是觸（sparśa）？指的是接觸、等同的接觸、增強的接觸，依賴於因緣，心和合運作。什麼是憶（smṛti）？指的是心生髮領悟，回憶、唸誦、思維心行境界。什麼是欲（chanda）？指的是對於所緣境堅持和深深執著，以此作為慾望的快樂。什麼是解脫（vimokṣa）？指的是心的解脫，意念從所緣境中解脫。什麼是念（smṛti）？指的是念頭隨念不捨棄所緣境，不廢棄、不散亂、不遺忘。什麼是定（samādhi）？指的是心平等安住，不被外境所動搖，不散亂、不混亂，攝受並專注於一境。什麼是慧（prajñā）？指的是心對於法產生選擇的相，決斷、覺知、照亮、觀察。 什麼是不信（āśraddhya）？指的是心不相信接受、不正當的思考、不修習德行的根本、不種植善行、不造作殊勝的業、意念不清凈。什麼是懈怠（kausīdya）？指的是心低下、不勤奮勇猛。
【English Translation】 English version: What is the form aggregate of formations (行陰, xíng yīn)? It includes arising, abiding, decay, extinction, name-body, phrase-body, and taste-body. These are the dharmas that are not associated with the mind, and are called the formations aggregate of non-mental association. These two types of dharmas are collectively counted as part of the formations aggregate. What is the consciousness aggregate (識陰, shí yīn)? It refers to the six bodies of consciousness. What are the six? They are the body of eye-consciousness, and so on, up to the body of mind-consciousness. What is the flourishing aggregate of form (色盛陰, sè shèng yīn)? If form has defiled and flourishing reception, meaning that this form, whether in the past, future, or present, gives rise to desire, has already arisen or will arise, or greed, or hatred, or delusion, these individual mental afflictions have already arisen or will arise, this is called the flourishing aggregate of form. The flourishing aggregates of feeling, perception, and formations are also like this. What is the flourishing aggregate of consciousness (識盛陰, shí shèng yīn)? If consciousness has defiled and flourishing reception, meaning that this consciousness, whether in the past, future, or present, gives rise to desire, has already arisen or will arise, or greed, or hatred, or delusion, these individual mental afflictions have already arisen or will arise, this is called the flourishing aggregate of consciousness. What is the earth element (地界, dì jiè)? It refers to the characteristic of solidity, and so on, up to the wind element, as described in the 'Five Dharmas' section. What is the space element (虛空界, xū kōng jiè)? It refers to unobstructed form. What is the consciousness element (識界, shí jiè)? It refers to the five bodies of consciousness and the defiled body of mind-consciousness. What is feeling (受, shòu) (vedanā)? It refers to feeling, sensation, perception, experiencing the three realms of suffering, pleasure, and neither-suffering-nor-pleasure. What is perception (想, xiǎng) (saṃjñā)? It refers to imagining, equal imagining, enhanced imagining, operating on images and appearances. What is thought (思, sī) (cetanā)? It refers to thinking, equal thinking, enhanced thinking, the mental activity of thinking acting on karma. What is contact (觸, chù) (sparśa)? It refers to contact, equal contact, enhanced contact, relying on conditions, the mind operating in harmony. What is memory (憶, yì) (smṛti)? It refers to the mind generating understanding, recalling, reciting, contemplating the realm of mental activity. What is desire (欲, yù) (chanda)? It refers to firmly holding onto and deeply clinging to the object of desire, taking it as the pleasure of desire. What is liberation (解脫, jiě tuō) (vimokṣa)? It refers to the liberation of the mind, the intention being liberated from the object of desire. What is mindfulness (念, niàn) (smṛti)? It refers to the thought of mindfulness not abandoning the object of desire, not giving up, not being scattered, not forgetting. What is concentration (定, dìng) (samādhi)? It refers to the mind being equally abiding, not being moved by external objects, not being scattered, not being confused, gathering and focusing on one object. What is wisdom (慧, huì) (prajñā)? It refers to the mind generating the aspect of selection regarding dharmas, deciding, knowing, illuminating, and observing. What is disbelief (不信, bù xìn) (āśraddhya)? It refers to the mind not believing and accepting, not thinking correctly, not cultivating the root of virtue, not planting good deeds, not creating superior karma, the intention not being pure. What is laziness (懈怠, xiè dài) (kausīdya)? It refers to the mind being inferior, not diligent and vigorous.
意不捷疾。云何忘念？謂念虛妄、外向邪記。云何亂？謂心亂散飄馳轉動，緣不止一。云何無明？謂愚三界闇無知。云何邪慧？謂不順正念邪解決斷。云何邪憶？謂穢污意行曲受境界，不正思惟。云何邪解脫？謂穢污意行解脫于緣。云何掉？謂心躁動不依寂靜。云何放逸？謂舍正方便、作不應作，于諸善法不勤修習。
云何忿？謂于不饒益事、于瞋相續起心忿。云何恨？謂若事不順所欲，起心恨。云何覆？謂覆藏自罪。云何惱？謂若心熱燒。云何嫉？謂于所嫌不欲彼利，起心妒忌。云何慳？謂心所受堅著不捨。云何誑？謂欺偽他。云何諂？謂起心曲行。云何憍？謂心醉舉迷。云何害？謂惱切眾生，起心逼迫。
云何欲貪？若欲貪等貪，結聚貪室，堅著愛樂。云何色貪？若色貪等貪，結聚貪室，堅著愛樂。云何無色貪？若無色貪等貪，結聚貪室，堅著愛樂。云何瞋恚？謂于彼眾生？起損害心？誹謗苦切。云何疑？謂惑諦不了。
云何對觸？謂五識身相應觸。云何增上語觸？謂意識身相應觸。云何明觸？謂無漏觸。云何無明觸？謂穢污觸。云何非明非無明觸？謂不穢污有漏觸。
云何身見？謂於五盛陰起我我所有見，于彼堪忍樂著。云何邊見？謂於五盛陰或斷常見，于彼堪忍樂著。云何邪見？謂
【現代漢語翻譯】 現代漢語譯本 意念不敏捷快速。什麼叫做忘念？就是指念頭虛妄不實，向外攀緣，邪僻的記憶。什麼叫做散亂？就是指心識散亂飄蕩，奔馳轉動，緣取不止一個對象。什麼叫做無明？就是指愚昧於三界，黑暗而無知。什麼叫做邪慧？就是指不順從正念，以邪僻的方式解決判斷。什麼叫做邪憶？就是指以染污的意念行事，扭曲地接受境界，不正當地思惟。什麼叫做邪解脫？就是指以染污的意念行事，從因緣中解脫出來。什麼叫做掉舉？就是指心識躁動不安，不依止寂靜。什麼叫做放逸？就是指捨棄正確的方便法門，做不應該做的事情，對於各種善法不勤奮修習。
什麼叫做忿怒？就是指對於不饒益的事情，對於瞋恚相續不斷，生起忿怒之心。什麼叫做怨恨？就是指如果事情不順從自己的慾望，就生起怨恨之心。什麼叫做覆藏？就是指掩蓋隱藏自己的罪過。什麼叫做惱怒？就是指內心像被火燒一樣。什麼叫做嫉妒？就是指對於所厭惡的人，不希望他們得到利益，生起嫉妒之心。什麼叫做慳吝？就是指對於自己所擁有的東西，堅固執著而不肯捨棄。什麼叫做欺誑？就是指欺騙偽裝他人。什麼叫做諂媚？就是指生起虛偽的心，做出諂媚的行為。什麼叫做驕慢？就是指內心沉醉於高舉自我的迷妄之中。什麼叫做損害？就是指惱亂傷害眾生，生起逼迫之心。
什麼叫做欲貪？就是指對於慾望的貪婪，以及各種同類的貪婪，聚集在貪慾的屋舍中，堅固執著，喜愛迷戀。什麼叫做色貪？就是指對於色相的貪婪，以及各種同類的貪婪，聚集在貪慾的屋舍中，堅固執著，喜愛迷戀。什麼叫做無色貪？就是指對於無色界的貪婪，以及各種同類的貪婪，聚集在貪慾的屋舍中，堅固執著，喜愛迷戀。什麼叫做瞋恚？就是指對於那些眾生，生起損害之心，誹謗他們，使他們痛苦難受。什麼叫做疑惑？就是指對於真諦迷惑不瞭解。
什麼叫做對觸？就是指五識身相應的觸。什麼叫做增上語觸？就是指意識身相應的觸。什麼叫做明觸？就是指無漏的觸。什麼叫做無明觸？就是指染污的觸。什麼叫做非明非無明觸？就是指不染污的有漏觸。
什麼叫做身見？就是指對於五盛陰（五蘊熾盛的狀態）生起我見和我所見，對於這些（錯誤的見解）安於現狀，樂於執著。什麼叫做邊見？就是指對於五盛陰產生斷見或常見，對於這些（錯誤的見解）安於現狀，樂於執著。什麼叫做邪見？就是指
【English Translation】 English version The mind is not quick and agile. What is forgetfulness? It refers to thoughts that are false and unreal, reaching outwards and relying on incorrect memories. What is distraction? It refers to the mind being scattered, drifting, rushing about, and clinging to more than one object. What is ignorance (Avidya)? It refers to being foolish regarding the three realms (Triloka), being in darkness and without knowledge. What is wrong wisdom? It refers to not following right mindfulness, and making judgments and decisions in a perverse way. What is wrong recollection? It refers to acting with defiled intentions, distortedly receiving experiences, and thinking incorrectly. What is wrong liberation? It refers to acting with defiled intentions and being liberated from conditions. What is agitation (Audhatya)? It refers to the mind being restless and not relying on tranquility. What is negligence (Pramada)? It refers to abandoning correct skillful means, doing what should not be done, and not diligently cultivating good dharmas.
What is anger (Krodha)? It refers to, regarding things that are not beneficial, continuously generating anger in the mind. What is resentment (Upanaha)? It refers to, if things do not go according to one's desires, generating resentment in the mind. What is concealment (Mraksha)? It refers to concealing one's own faults. What is vexation (Pradasha)? It refers to the mind being hot and burning. What is jealousy (Irshya)? It refers to, regarding those one dislikes, not wanting them to benefit, and generating jealousy in the mind. What is stinginess (Matsarya)? It refers to firmly clinging to what one possesses and not letting go. What is deceit (Shathya)? It refers to deceiving and feigning to others. What is flattery (Maya)? It refers to generating a crooked mind and acting flatteringly. What is arrogance (Mada)? It refers to the mind being intoxicated and deluded by self-importance. What is harm (Vihimsa)? It refers to troubling and harming sentient beings, and generating a mind of oppression.
What is desire-greed (Kama-raga)? It refers to greed for desires, and various similar kinds of greed, gathered in the house of greed, firmly clinging and loving with attachment. What is form-greed (Rupa-raga)? It refers to greed for forms, and various similar kinds of greed, gathered in the house of greed, firmly clinging and loving with attachment. What is formless-greed (Arupa-raga)? It refers to greed for the formless realms, and various similar kinds of greed, gathered in the house of greed, firmly clinging and loving with attachment. What is hatred (Dvesha)? It refers to, regarding those sentient beings, generating a mind of harm, slandering them, and causing them suffering. What is doubt (Vicikitsa)? It refers to being confused about the truth and not understanding it.
What is contact (Sparsha) with object? It refers to the contact associated with the five sense consciousnesses (Panca-vijnana-kaya). What is enhanced verbal contact? It refers to the contact associated with the mind consciousness (Manovijnana-kaya). What is bright contact? It refers to undefiled contact. What is ignorant contact? It refers to defiled contact. What is neither bright nor ignorant contact? It refers to undefiled contact with outflows (Sāsrava).
What is self-view (Satkayadrishti)? It refers to, regarding the five aggregates (Panca-skandha) in a state of flourishing (盛陰), generating the view of 'I' and 'mine', being content with these (wrong views), and happily clinging to them. What is extreme view (Antagrahadrishti)? It refers to, regarding the five aggregates in a state of flourishing, generating the view of permanence or annihilation, being content with these (wrong views), and happily clinging to them. What is wrong view (Mithyadrishti)? It refers to
誹謗因果、毀所應作，于彼堪忍樂著。云何取見見？謂於五盛陰起第一見最上最勝，于彼堪忍樂著。云何取戒見？謂於五盛陰起見清凈解脫出要，于彼堪忍樂著。
云何樂根？若樂受觸所觸，若起身意樂、起覺知想。云何苦根？若苦受觸所觸，若起身等苦、起覺知想。云何喜根？若喜受觸所觸，若起心喜想覺受生。云何憂根？若憂受觸所觸，若起心苦想覺受生。云何舍根？若不苦不樂受觸所觸，若起身心非覺受非不覺受生。
云何覺？若心覺遍覺、色覺增上色覺，覺數覺覺等思惟粗心轉。云何觀？若心行少行隨微行，隨順細心轉。云何識？謂六識身，眼識乃至意識。云何無慚？若心無慚，不厭患過、不極厭離、不恭敬、不柔軟、不自畏、不自差，恣心自在。云何無愧？若無愧於他、于罪無畏、于罪無怖、于罪不見、于諸過惡不羞恥他。
云何眼識？謂眼緣色起眼識、眼增上緣色，眼識於色若識、若分別色，是名眼識。乃至意識是亦如。
云何眼觸？謂眼緣色起眼識，三和合生觸。眼增上緣色、眼識於色，若觸等觸，是名眼觸。耳鼻舌身亦如是。云何意觸？謂意緣法起意識，三和合生觸。意增上緣法、意識於法，若觸等觸，是名意觸。
云何眼觸生受？謂眼緣色起眼識，三和合生觸，觸
【現代漢語翻譯】 現代漢語譯本 如何誹謗因果、毀壞應該做的事情，並且對此安忍樂著？什麼叫做取見見（Sakkāya-diṭṭhi，身見）？就是對於五盛陰（pañcakkhandha，五蘊）生起『這是第一』、『這是最上』、『這是最勝』的見解，並且對此安忍樂著。什麼叫做取戒見（Sīlabbataparāmāsa，戒禁取見）？就是對於五盛陰生起『通過持戒可以獲得清凈、解脫、以及脫離輪迴的途徑』的見解，並且對此安忍樂著。
什麼叫做樂根（Sukhindriya，樂受）？就是由樂受所觸及，或者由身體和意念產生的快樂，以及由此產生的覺知和想法。什麼叫做苦根（Dukkhindriya，苦受）？就是由苦受所觸及，或者由身體等產生的痛苦，以及由此產生的覺知和想法。什麼叫做喜根（Somanassindriya，喜受）？就是由喜受所觸及，或者由內心產生的喜悅想法、感覺和體驗。什麼叫做憂根（Domanassindriya，憂受）？就是由憂受所觸及，或者由內心產生的痛苦想法、感覺和體驗。什麼叫做舍根（Upekkhindriya，舍受）？就是由非苦非樂的感受所觸及，或者由身心產生的非感覺也非不感覺的體驗。
什麼叫做覺（Vitakka，尋）？就是心的覺察、普遍的覺察，對顏色的覺察、對顏色的增強覺察，覺察數量、覺察等等，是粗略的心思的運轉。什麼叫做觀（Vicāra，伺）？就是心的細微活動、少許活動、跟隨細微的活動，是跟隨細緻的心思的運轉。什麼叫做識（Viññāṇa，識）？就是六識身，眼識乃至意識。什麼叫做無慚（Ahirika，無慚）？就是內心沒有慚愧，不厭惡自己的過錯、不極度厭離過錯、不恭敬、不柔和、不自我畏懼、不自我貶低，放縱內心，隨心所欲。什麼叫做無愧（Anottappa，無愧）？就是對他人沒有愧疚，對罪惡沒有畏懼、對罪惡沒有恐怖、看不到罪惡，對於各種過錯和惡行不感到羞恥。
什麼叫做眼識（Cakkhu-viññāṇa，眼識）？就是眼睛緣于顏色而生起眼識，眼睛作為增上緣而緣于顏色，眼識對於顏色進行識別、進行分別，這就叫做眼識。乃至意識也是如此。
什麼叫做眼觸（Cakkhu-samphassa，眼觸）？就是眼睛緣于顏色而生起眼識，三者和合而產生觸。眼睛作為增上緣而緣于顏色，眼識對於顏色，產生接觸等等，這就叫做眼觸。耳、鼻、舌、身也是如此。什麼叫做意觸（Mano-samphassa，意觸）？就是意念緣於法而生起意識，三者和合而產生觸。意念作為增上緣而緣於法，意識對於法，產生接觸等等，這就叫做意觸。
什麼叫做眼觸生受（Cakkhu-samphassajā vedanā，眼觸所生之受）？就是眼睛緣于顏色而生起眼識，三者和合而產生觸，觸
【English Translation】 English version How does one slander causality, destroy what should be done, and find pleasure and attachment in that? What is meant by 'view of individuality' (Sakkāya-diṭṭhi)? It is to arise a view of 'this is the first,' 'this is the highest,' 'this is the most excellent' regarding the five aggregates of clinging (pañcakkhandha), and to find pleasure and attachment in that. What is meant by 'clinging to rites and rituals' (Sīlabbataparāmāsa)? It is to arise a view of 'purity, liberation, and the way out of suffering can be attained through these rites and rituals' regarding the five aggregates of clinging, and to find pleasure and attachment in that.
What is the 'faculty of pleasure' (Sukhindriya)? It is what is touched by pleasant feeling, or the pleasure that arises from body and mind, and the arising of perception and thought from that. What is the 'faculty of pain' (Dukkhindriya)? It is what is touched by painful feeling, or the pain that arises from body and so on, and the arising of perception and thought from that. What is the 'faculty of joy' (Somanassindriya)? It is what is touched by joyful feeling, or the arising of joyful thoughts, feelings, and experiences in the mind. What is the 'faculty of sorrow' (Domanassindriya)? It is what is touched by sorrowful feeling, or the arising of painful thoughts, feelings, and experiences in the mind. What is the 'faculty of equanimity' (Upekkhindriya)? It is what is touched by neither-painful-nor-pleasant feeling, or the arising of experiences that are neither feeling nor non-feeling in body and mind.
What is 'initial application' (Vitakka)? It is the mind's initial awareness, pervasive awareness, awareness of color, heightened awareness of color, awareness of number, awareness and so on; it is the movement of coarse thought. What is 'sustained application' (Vicāra)? It is the subtle activity of the mind, slight activity, following subtle activity; it is the movement of subtle thought. What is 'consciousness' (Viññāṇa)? It is the six aggregates of consciousness, eye-consciousness and so on, up to mind-consciousness. What is 'shamelessness' (Ahirika)? It is when the mind is without shame, not disgusted by faults, not extremely repulsed by them, not respectful, not gentle, not self-fearing, not self-deprecating, indulging the mind, being free to do as one pleases. What is 'lack of conscience' (Anottappa)? It is having no guilt towards others, no fear of wrongdoing, no dread of wrongdoing, not seeing wrongdoing, not feeling ashamed of various faults and evils.
What is 'eye-consciousness' (Cakkhu-viññāṇa)? It is when eye-consciousness arises dependent on the eye and forms, the eye being the dominant condition for forms, eye-consciousness cognizing and distinguishing forms; this is called eye-consciousness. And so on, up to mind-consciousness, it is also like this.
What is 'eye-contact' (Cakkhu-samphassa)? It is when eye-consciousness arises dependent on the eye and forms, contact arises from the conjunction of the three. The eye being the dominant condition for forms, eye-consciousness in relation to forms, contact and so on; this is called eye-contact. The same applies to ear, nose, tongue, and body. What is 'mind-contact' (Mano-samphassa)? It is when mind-consciousness arises dependent on the mind and mental objects, contact arises from the conjunction of the three. The mind being the dominant condition for mental objects, mind-consciousness in relation to mental objects, contact and so on; this is called mind-contact.
What is 'feeling born of eye-contact' (Cakkhu-samphassajā vedanā)? It is when eye-consciousness arises dependent on the eye and forms, contact arises from the conjunction of the three, contact
緣受。眼增上緣色，眼觸因、眼觸集、眼觸生、眼觸有，眼觸意思惟相應，眼識於色，若覺受等受，是名眼觸生受。耳鼻舌身亦如是。
云何意觸生受？謂意緣法起意識，三和合生觸，觸緣受。意增上緣法，意觸因、意觸集、意觸生、意觸有，意觸思惟相應，意識於法，若覺受等受，是名意觸生受。
云何眼觸生想？謂眼緣色起眼識，三和合生觸，觸緣想。眼增上緣色，眼觸因、眼觸集、眼觸生、眼觸有，眼觸意思惟相應，眼識於色，若想等想、增上想、分別想，是名眼觸生想。耳鼻舌身亦如是。
云何意觸生想？謂意緣法起意識，三和合生觸，觸緣想。意增上緣法，意觸因、意觸集、意觸生、意觸有，意觸思惟相應，意識於法，若想等想、增上想、分別想，是名意觸生想。
云何眼觸生思？謂眼緣色起眼識，三和合生觸，觸緣思。眼增上緣色，眼觸因、眼觸集、眼觸生、眼觸有，眼觸意思惟相應，眼識於色，若思等思、增上思，思轉心行於業，是名眼觸生思。耳鼻舌身亦如是。
云何意觸生思？謂意緣法起意識，三和合生觸，觸緣思。意增上緣法，意觸因、意觸集、意觸生、意觸有，意觸思惟相應，意識於法，若思等思、增上思，思轉心行於業，是名意觸生思。
云何眼觸生
【現代漢語翻譯】 現代漢語譯本 緣于感受。眼睛作為增上緣接觸色塵，由眼觸為因、眼觸的積聚、眼觸的產生、眼觸的存在，眼觸與意思惟相應，眼識對於色塵，所產生的覺受等感受，這稱為眼觸所生的感受。 耳朵、鼻子、舌頭、身體的情況也是如此。
什麼是意觸所生的感受？ 意根緣於法塵生起意識，三者和合產生觸，觸緣于感受。意根作為增上緣接觸法塵，由意觸為因、意觸的積聚、意觸的產生、意觸的存在，意觸與思惟相應，意識對於法塵，所產生的覺受等感受，這稱為意觸所生的感受。
什麼是眼觸所生的想？ 眼睛緣於色塵生起眼識，三者和合產生觸，觸緣于想。眼睛作為增上緣接觸色塵，由眼觸為因、眼觸的積聚、眼觸的產生、眼觸的存在，眼觸與意思惟相應，眼識對於色塵，所產生的想等想、增上想、分別想，這稱為眼觸所生的想。 耳朵、鼻子、舌頭、身體的情況也是如此。
什麼是意觸所生的想？ 意根緣於法塵生起意識，三者和合產生觸，觸緣于想。意根作為增上緣接觸法塵，由意觸為因、意觸的積聚、意觸的產生、意觸的存在，意觸與思惟相應，意識對於法塵，所產生的想等想、增上想、分別想，這稱為意觸所生的想。
什麼是眼觸所生的思？ 眼睛緣於色塵生起眼識，三者和合產生觸，觸緣于思。眼睛作為增上緣接觸色塵，由眼觸為因、眼觸的積聚、眼觸的產生、眼觸的存在，眼觸與意思惟相應，眼識對於色塵，所產生的思等思、增上思，思慮運轉心識，趨向于業，這稱為眼觸所生的思。 耳朵、鼻子、舌頭、身體的情況也是如此。
什麼是意觸所生的思？ 意根緣於法塵生起意識，三者和合產生觸，觸緣于思。意根作為增上緣接觸法塵，由意觸為因、意觸的積聚、意觸的產生、意觸的存在，意觸與思惟相應，意識對於法塵，所產生的思等思、增上思，思慮運轉心識，趨向于業，這稱為意觸所生的思。
什麼是眼觸所生？
【English Translation】 English version Conditioned by feeling. The eye, as a dominant condition, contacts form (色, rupa), eye contact as the cause, the accumulation of eye contact, the arising of eye contact, the existence of eye contact, eye contact corresponding with mental reflection, eye consciousness regarding form, whatever feeling, sensation, etc., is experienced, this is called feeling born of eye contact. The same applies to the ear, nose, tongue, and body.
What is feeling born of mind contact? It is when the mind (意, manas) conditions phenomena (法, dharma), giving rise to mind consciousness, the three combining to produce contact, contact conditioning feeling. The mind, as a dominant condition, contacts phenomena, mind contact as the cause, the accumulation of mind contact, the arising of mind contact, the existence of mind contact, mind contact corresponding with reflection, mind consciousness regarding phenomena, whatever feeling, sensation, etc., is experienced, this is called feeling born of mind contact.
What is perception born of eye contact? It is when the eye conditions form, giving rise to eye consciousness, the three combining to produce contact, contact conditioning perception. The eye, as a dominant condition, contacts form, eye contact as the cause, the accumulation of eye contact, the arising of eye contact, the existence of eye contact, eye contact corresponding with mental reflection, eye consciousness regarding form, whatever perception, such as perception, heightened perception, differentiated perception, this is called perception born of eye contact. The same applies to the ear, nose, tongue, and body.
What is perception born of mind contact? It is when the mind conditions phenomena, giving rise to mind consciousness, the three combining to produce contact, contact conditioning perception. The mind, as a dominant condition, contacts phenomena, mind contact as the cause, the accumulation of mind contact, the arising of mind contact, the existence of mind contact, mind contact corresponding with reflection, mind consciousness regarding phenomena, whatever perception, such as perception, heightened perception, differentiated perception, this is called perception born of mind contact.
What is thought born of eye contact? It is when the eye conditions form, giving rise to eye consciousness, the three combining to produce contact, contact conditioning thought. The eye, as a dominant condition, contacts form, eye contact as the cause, the accumulation of eye contact, the arising of eye contact, the existence of eye contact, eye contact corresponding with mental reflection, eye consciousness regarding form, whatever thought, such as thought, heightened thought, thought turning the mind towards karma, this is called thought born of eye contact. The same applies to the ear, nose, tongue, and body.
What is thought born of mind contact? It is when the mind conditions phenomena, giving rise to mind consciousness, the three combining to produce contact, contact conditioning thought. The mind, as a dominant condition, contacts phenomena, mind contact as the cause, the accumulation of mind contact, the arising of mind contact, the existence of mind contact, mind contact corresponding with reflection, mind consciousness regarding phenomena, whatever thought, such as thought, heightened thought, thought turning the mind towards karma, this is called thought born of mind contact.
What is born of eye contact?
愛？謂眼緣色起眼識，三和合生觸，觸緣受，受緣愛。眼增上緣色，眼識於色若貪貪聚貪室，堅著愛樂，是名眼觸生愛。耳鼻舌身亦如是。云何意觸生愛？謂意緣法起意識，三和合生觸，觸緣受，受緣愛。意增上緣法，意識於法若貪貪聚貪室，堅著愛樂，是名意觸生愛。
問：眼界，幾界、幾入、幾陰攝？眼界攝法，幾界、幾入、幾陰攝？眼界不攝法，幾界、幾入、幾陰攝？眼界攝不攝法，幾界、幾入、幾陰攝？除眼界攝法，余法，幾界、幾入、幾陰攝？除眼界不攝法，余法，幾界、幾入、幾陰攝？除眼界攝不攝法，余法，幾界、幾入、幾陰攝？如眼界，乃至意觸生愛亦如是。
答：眼界，一界、一入、一陰攝，不攝十七界、十一入、五陰。如眼界，眼界攝法亦如是。
眼界不攝法，十七界、十一入、五陰攝，不攝一界、一入、一陰。眼界攝不攝法，十八界、十二入、五陰攝。除眼界攝法，余法，十七界、十一入、五陰攝，不攝一界、一入、一陰。除眼界不攝法，余法，一界、一入、一陰攝，不攝十七界、十一入、五陰。除眼界攝法，余法，如眼界不攝。除眼界不攝法，余法，如眼界。除眼界攝不攝法，若問余法，虛空，無事無論。如眼界，九色界、十色入亦如是。
眼識界，一界一入一陰
【現代漢語翻譯】 現代漢語譯本： 什麼是愛？指的是眼睛接觸到顏色時產生眼識，這三者和合產生觸，觸產生受，受產生愛。眼睛作為增上緣接觸到顏色，眼識對於顏色如果產生貪戀、聚集、執著，堅固地執著、喜愛，這叫做眼觸生愛。耳朵、鼻子、舌頭、身體也是如此。什麼叫做意觸生愛？指的是意識接觸到法時產生意識，這三者和合產生觸，觸產生受，受產生愛。意識作為增上緣接觸到法，意識對於法如果產生貪戀、聚集、執著，堅固地執著、喜愛，這叫做意觸生愛。
問：眼界（眼根），被幾界（界，十八界）、幾入（入，十二入）、幾陰（陰，五陰）所包含？眼界所包含的法，被幾界、幾入、幾陰所包含？眼界不包含的法，被幾界、幾入、幾陰所包含？眼界包含與不包含的法，被幾界、幾入、幾陰所包含？除去眼界所包含的法，剩餘的法，被幾界、幾入、幾陰所包含？除去眼界不包含的法，剩餘的法，被幾界、幾入、幾陰所包含？除去眼界包含與不包含的法，剩餘的法，被幾界、幾入、幾陰所包含？如同眼界一樣，乃至意觸生愛也是如此。
答：眼界，被一界、一入、一陰所包含，不包含十七界、十一入、五陰。如同眼界一樣，眼界所包含的法也是如此。
眼界不包含的法，被十七界、十一入、五陰所包含，不包含一界、一入、一陰。眼界包含與不包含的法，被十八界、十二入、五陰所包含。除去眼界所包含的法，剩餘的法，被十七界、十一入、五陰所包含，不包含一界、一入、一陰。除去眼界不包含的法，剩餘的法，被一界、一入、一陰所包含，不包含十七界、十一入、五陰。除去眼界所包含的法，剩餘的法，如同眼界不包含的法。除去眼界不包含的法，剩餘的法，如同眼界。除去眼界包含與不包含的法，如果問剩餘的法，如同虛空，沒有事情可以討論。如同眼界一樣，九個**、十個色入也是如此。
眼識界，一界一入一陰
【English Translation】 English version: What is love? It refers to the eye contacting color, giving rise to eye consciousness. The combination of these three produces contact (sparsha), contact gives rise to feeling (vedana), and feeling gives rise to love (trishna). The eye, as a dominant condition (adhipati), contacts color, and if the eye consciousness develops craving, accumulation, and attachment towards the color, firmly clinging to it with fondness and delight, this is called love born from eye contact. The same applies to the ear, nose, tongue, and body. What is love born from mind contact? It refers to the mind contacting dharma, giving rise to mind consciousness. The combination of these three produces contact, contact gives rise to feeling, and feeling gives rise to love. The mind, as a dominant condition, contacts dharma, and if the mind consciousness develops craving, accumulation, and attachment towards the dharma, firmly clinging to it with fondness and delight, this is called love born from mind contact.
Question: How many dhatus (dhatu, eighteen dhatus), ayatanas (ayatana, twelve ayatanas), and skandhas (skandha, five skandhas) does the eye-dhatu (eye element) encompass? How many dhatus, ayatanas, and skandhas do the dharmas encompassed by the eye-dhatu encompass? How many dhatus, ayatanas, and skandhas do the dharmas not encompassed by the eye-dhatu encompass? How many dhatus, ayatanas, and skandhas do the dharmas both encompassed and not encompassed by the eye-dhatu encompass? Excluding the dharmas encompassed by the eye-dhatu, how many dhatus, ayatanas, and skandhas do the remaining dharmas encompass? Excluding the dharmas not encompassed by the eye-dhatu, how many dhatus, ayatanas, and skandhas do the remaining dharmas encompass? Excluding the dharmas both encompassed and not encompassed by the eye-dhatu, how many dhatus, ayatanas, and skandhas do the remaining dharmas encompass? Just like the eye-dhatu, the same applies all the way to love born from mind contact.
Answer: The eye-dhatu is encompassed by one dhatu, one ayatana, and one skandha, and does not encompass seventeen dhatus, eleven ayatanas, and five skandhas. Just like the eye-dhatu, the same applies to the dharmas encompassed by the eye-dhatu.
The dharmas not encompassed by the eye-dhatu are encompassed by seventeen dhatus, eleven ayatanas, and five skandhas, and do not encompass one dhatu, one ayatana, and one skandha. The dharmas both encompassed and not encompassed by the eye-dhatu are encompassed by eighteen dhatus, twelve ayatanas, and five skandhas. Excluding the dharmas encompassed by the eye-dhatu, the remaining dharmas are encompassed by seventeen dhatus, eleven ayatanas, and five skandhas, and do not encompass one dhatu, one ayatana, and one skandha. Excluding the dharmas not encompassed by the eye-dhatu, the remaining dharmas are encompassed by one dhatu, one ayatana, and one skandha, and do not encompass seventeen dhatus, eleven ayatanas, and five skandhas. Excluding the dharmas encompassed by the eye-dhatu, the remaining dharmas are like the dharmas not encompassed by the eye-dhatu. Excluding the dharmas not encompassed by the eye-dhatu, the remaining dharmas are like the eye-dhatu. Excluding the dharmas both encompassed and not encompassed by the eye-dhatu, if one asks about the remaining dharmas, it is like empty space, there is nothing to discuss. Just like the eye-dhatu, the nine **, and the ten color-ayatanas are also the same.
The eye-consciousness-dhatu, one dhatu, one ayatana, one skandha.
攝，不攝十七界十二入五陰。如眼識界，耳鼻舌身意識界、六識身亦如是。
意界，七界一入一陰攝，不攝十一界十一入四陰。如意界，意入識陰識法亦如是。
法界，一界一入四陰攝，不攝十七界十一入二陰。如法界，法入亦如是。
色陰，十一界十一入一陰攝，不攝八界二入四陰。
受陰，一界一入一陰攝，不攝十八界十二入四陰。如受陰，想陰行陰、受大地、想大地亦如是。
色盛陰，十一界十一入一陰攝，不攝八界二入五陰。
受盛陰，一界一入一陰攝，不攝十八界十二入五陰。如受盛陰，想盛陰行盛陰、五色界、八大地法、十煩惱大地法、十小煩惱大地法、五煩惱、五觸、五見、五根四法五六亦如是。
識盛陰，七界一入一陰攝，不攝十三界十二入五陰。如識盛陰，識界亦如是。眼識界，一界一入三陰相應；不相應者，十八界十二入五陰。如眼識界，耳鼻舌身意識界、識盛陰、識界、六識身亦如是。
意界，一界一入三陰相應；不相應者，十八界十二入三陰。如意界，意入識陰識法亦如是。法界，八界二入四陰相應；不相應者，十一界十一入二陰。如法界，法入、行陰、八大地法亦如是。受陰，八界二入三陰相應；不相應者，十一界十一入三陰。如受陰
【現代漢語翻譯】 現代漢語譯本： 眼界不包含十七界、十二入、五陰。例如眼識界，耳鼻舌身意識界、六識身也是如此。
意界包含七界、一入、一陰，不包含十一界、十一入、四陰。例如意界，意入、識陰、識法也是如此。
法界包含一界、一入、四陰，不包含十七界、十一入、二陰。例如法界，法入也是如此。
色陰包含十一界、十一入、一陰，不包含八界、二入、四陰。
受陰包含一界、一入、一陰，不包含十八界、十二入、四陰。例如受陰，想陰、行陰、受大地（Vedanā Mahābhūta）、想大地（Saṃjñā Mahābhūta）也是如此。
色盛陰包含十一界、十一入、一陰，不包含八界、二入、五陰。
受盛陰包含一界、一入、一陰，不包含十八界、十二入、五陰。例如受盛陰，想盛陰、行盛陰、五蘊（Pañcakkhandha）、八大地法（Aṣṭa Mahābhūmika Dharmas）、十煩惱大地法（Daśa Kleśa Mahābhūmika Dharmas）、十小煩惱大地法（Daśa Upakleśa Mahābhūmika Dharmas）、五煩惱（Pañca Kleśas）、五觸（Pañca Sparśas）、五見（Pañca Dṛṣṭis）、五根四法（Pañcendriyāṇi catvāri dharmāḥ）、五六也是如此。
識盛陰包含七界、一入、一陰，不包含十三界、十二入、五陰。例如識盛陰，識界也是如此。眼識界，一界、一入與三陰相應；不相應的，是十八界、十二入、五陰。例如眼識界，耳鼻舌身意識界、識盛陰、識界、六識身也是如此。
意界，一界、一入與三陰相應；不相應的，是十八界、十二入、三陰。例如意界，意入、識陰、識法也是如此。法界，八界、二入與四陰相應；不相應的，是十一界、十一入、二陰。例如法界，法入、行陰、八大地法也是如此。受陰，八界、二入與三陰相應；不相應的，是十一界、十一入、三陰。例如受陰
【English Translation】 English version: The eye element does not include the seventeen elements, twelve entrances, and five aggregates. For example, the eye consciousness element, and so are the ear, nose, tongue, body, and mind consciousness elements, and the six bodies of consciousness.
The mind element includes seven elements, one entrance, and one aggregate; it does not include eleven elements, eleven entrances, and four aggregates. For example, the mind element, and so are the mind entrance, consciousness aggregate, and consciousness dharma.
The dharma element includes one element, one entrance, and four aggregates; it does not include seventeen elements, eleven entrances, and two aggregates. For example, the dharma element, and so is the dharma entrance.
The form aggregate includes eleven elements, eleven entrances, and one aggregate; it does not include eight elements, two entrances, and four aggregates.
The feeling aggregate includes one element, one entrance, and one aggregate; it does not include eighteen elements, twelve entrances, and four aggregates. For example, the feeling aggregate, and so are the perception aggregate, volition aggregate, feeling Mahābhūta (Vedanā Mahābhūta), and perception Mahābhūta (Saṃjñā Mahābhūta).
The form flourishing aggregate includes eleven elements, eleven entrances, and one aggregate; it does not include eight elements, two entrances, and five aggregates.
The feeling flourishing aggregate includes one element, one entrance, and one aggregate; it does not include eighteen elements, twelve entrances, and five aggregates. For example, the feeling flourishing aggregate, and so are the perception flourishing aggregate, volition flourishing aggregate, five aggregates (Pañcakkhandha), eight great fundamental dharmas (Aṣṭa Mahābhūmika Dharmas), ten great fundamental afflictions (Daśa Kleśa Mahābhūmika Dharmas), ten minor fundamental afflictions (Daśa Upakleśa Mahābhūmika Dharmas), five afflictions (Pañca Kleśas), five contacts (Pañca Sparśas), five views (Pañca Dṛṣṭis), five roots and four dharmas (Pañcendriyāṇi catvāri dharmāḥ), and five sixes.
The consciousness flourishing aggregate includes seven elements, one entrance, and one aggregate; it does not include thirteen elements, twelve entrances, and five aggregates. For example, the consciousness flourishing aggregate, and so is the consciousness element. The eye consciousness element, one element and one entrance are associated with three aggregates; those that are not associated are the eighteen elements, twelve entrances, and five aggregates. For example, the eye consciousness element, and so are the ear, nose, tongue, body, and mind consciousness elements, the consciousness flourishing aggregate, the consciousness element, and the six bodies of consciousness.
The mind element, one element and one entrance are associated with three aggregates; those that are not associated are the eighteen elements, twelve entrances, and three aggregates. For example, the mind element, and so are the mind entrance, consciousness aggregate, and consciousness dharma. The dharma element, eight elements and two entrances are associated with four aggregates; those that are not associated are the eleven elements, eleven entrances, and two aggregates. For example, the dharma element, and so are the dharma entrance, volition aggregate, and eight great fundamental dharmas. The feeling aggregate, eight elements and two entrances are associated with three aggregates; those that are not associated are the eleven elements, eleven entrances, and three aggregates. For example, the feeling aggregate
，想陰、受大地、想大地亦如是。
受盛陰，八界二入三陰相應；不相應者，十三界十二入五陰。如受盛陰，想盛陰亦如是。
行盛陰，八界二入四陰相應；不相應者，十三界十二入五陰。如行盛陰，覺、觀法亦如是。
不信，八界二入四陰相應；不相應者，十八界十二入五陰。如不信，余煩惱大地法亦如是，欲貪、瞋恚、無明觸、非明非無明觸、無慚、無愧亦如是。
忿，三界二入四陰相應；不相應者，十八界十二入五陰。如忿，余小煩惱大地法、無色界貪、疑、明觸、五見、六受身亦如是。
色貪，六界二入四陰相應；不相應者，十八界十二入五陰。
對觸，七界二入四陰相應；不相應者，十三界十二入五陰。
增上語觸，三界二入四陰相應；不相應者，十七界十二入五陰。如增上語觸，六觸身、六思身亦如是。
樂根，八界二入三陰相應；不相應者，十八界十二入五陰。如樂根，舍根亦如是。
苦根，七界二入三陰相應；不相應者，十八界十二入五陰。
喜根，三界二入三陰相應；不相應者，十八界十二入五陰。如喜根，憂根亦如是。
眼觸生受，三界二入三陰相應；不相應者，十七界十二入五陰。如眼觸生受，耳鼻舌身意觸生受、六想
【現代漢語翻譯】 現代漢語譯本： 想陰（Saṅkhāra-skandha，行蘊）、受大地（Vedanā-mahābhūta，感受的主要元素）、想大地（Saṃjñā-mahābhūta，概念的主要元素）也是如此。
受盛陰（Vedanā-samudaya-skandha，感受的聚集），八界（Aṣṭa dhātu，八界）二入（Dve āyatana，二處）與三陰（Tri skandha，三蘊）相應；不相應者，十三界（Trayodaśa dhātu，十三界）十二入（Dvādaśa āyatana，十二處）與五陰（Pañca skandha，五蘊）。如受盛陰，想盛陰（Saṃjñā-samudaya-skandha，概念的聚集）也是如此。
行盛陰（Saṅkhāra-samudaya-skandha，行的聚集），八界二入與四陰（Catur skandha，四蘊）相應；不相應者，十三界十二入與五陰。如行盛陰，覺（Vitarka，尋）、觀法（Vicāra-dharma，伺法）也是如此。
不信（Aśraddhā，缺乏信心），八界二入與四陰相應；不相應者，十八界（Aṣṭādaśa dhātu，十八界）十二入與五陰。如不信，其餘煩惱大地法（Kleśa-mahābhūta-dharma，煩惱的主要元素之法）也是如此，欲貪（Kāma-rāga，對慾望的貪婪）、瞋恚（Dveṣa，嗔恨）、無明觸（Avidyā-sparśa，無明的接觸）、非明非無明觸（Na vidyā na avidyā-sparśa，非明非無明的接觸）、無慚（Ahri，無慚愧）、無愧（Anapatrāpya，無羞恥）也是如此。
忿（Krodha，憤怒），三界（Tri dhātu，三界）二入與四陰相應；不相應者，十八界十二入與五陰。如忿，其餘小煩惱大地法（Alpa-kleśa-mahābhūta-dharma，小煩惱的主要元素之法）、無**貪（無待查證）、疑（Vicikitsā，懷疑）、明觸（Vidyā-sparśa，明觸）、五見（Pañca dṛṣṭi，五種見解）、六受身（Ṣaṭ vedanā-kāya，六種感受的身體）也是如此。
色貪（Rūpa-rāga，對色界的貪婪），六界（Ṣaṭ dhātu，六界）二入與四陰相應；不相應者，十八界十二入與五陰。
對觸（Pratigha-sparśa，對抗性的接觸），七界（Sapta dhātu，七界）二入與四陰相應；不相應者，十三界十二入與五陰。
增上語觸（Adhivacana-sparśa，增上的語言接觸），三界二入與四陰相應；不相應者，十七界（Saptadaśa dhātu，十七界）十二入與五陰。如增上語觸，六觸身（Ṣaṭ sparśa-kāya，六種接觸的身體）、六思身（Ṣaṭ cetanā-kāya，六種思的身體）也是如此。
樂根（Sukha-indriya，樂的根），八界二入與三陰相應；不相應者，十八界十二入與五陰。如樂根，舍根（Upekṣā-indriya，舍的根）也是如此。
苦根（Duḥkha-indriya，苦的根），七界二入與三陰相應；不相應者，十八界十二入與五陰。
喜根（Saumanasya-indriya，喜的根），三界二入與三陰相應；不相應者，十八界十二入與五陰。如喜根，憂根（Daurmanasya-indriya，憂的根）也是如此。
眼觸生受（Cakṣu-sparśa-jā vedanā，眼觸所生的感受），三界二入與三陰相應；不相應者，十七界十二入與五陰。如眼觸生受，耳鼻舌身意觸生受（Śrotra-ghrāṇa-jihvā-kāya-manaḥ-sparśa-jā vedanā，耳鼻舌身意觸所生的感受）、六想（Ṣaṭ saṃjñā，六想）
【English Translation】 English version: The Saṅkhāra-skandha (aggregate of formations), Vedanā-mahābhūta (great element of feeling), and Saṃjñā-mahābhūta (great element of perception) are likewise.
Vedanā-samudaya-skandha (the arising aggregate of feeling), eight dhātu (elements), two āyatana (sense bases) are associated with three skandha (aggregates); those not associated are thirteen dhātu, twelve āyatana, and five skandha. Just as with Vedanā-samudaya-skandha, so too with Saṃjñā-samudaya-skandha (the arising aggregate of perception).
Saṅkhāra-samudaya-skandha (the arising aggregate of formations), eight dhātu, two āyatana are associated with four skandha; those not associated are thirteen dhātu, twelve āyatana, and five skandha. Just as with Saṅkhāra-samudaya-skandha, so too with Vitarka (initial application of thought), and Vicāra-dharma (sustained application of thought).
Aśraddhā (lack of faith), eight dhātu, two āyatana are associated with four skandha; those not associated are eighteen dhātu, twelve āyatana, and five skandha. Just as with Aśraddhā, so too with the remaining Kleśa-mahābhūta-dharma (great element of affliction dharmas), Kāma-rāga (sensual lust), Dveṣa (aversion), Avidyā-sparśa (contact born of ignorance), Na vidyā na avidyā-sparśa (contact born of neither knowledge nor ignorance), Ahri (shamelessness), and Anapatrāpya (lack of remorse).
Krodha (anger), three dhātu, two āyatana are associated with four skandha; those not associated are eighteen dhātu, twelve āyatana, and five skandha. Just as with Krodha, so too with the remaining Alpa-kleśa-mahābhūta-dharma (small affliction great element dharmas), [unverified] greed, Vicikitsā (doubt), Vidyā-sparśa (contact born of knowledge), Pañca dṛṣṭi (five views), and Ṣaṭ vedanā-kāya (six bodies of feeling).
Rūpa-rāga (lust for form), six dhātu, two āyatana are associated with four skandha; those not associated are eighteen dhātu, twelve āyatana, and five skandha.
Pratigha-sparśa (repugnant contact), seven dhātu, two āyatana are associated with four skandha; those not associated are thirteen dhātu, twelve āyatana, and five skandha.
Adhivacana-sparśa (verbal contact), three dhātu, two āyatana are associated with four skandha; those not associated are seventeen dhātu, twelve āyatana, and five skandha. Just as with Adhivacana-sparśa, so too with Ṣaṭ sparśa-kāya (six bodies of contact), and Ṣaṭ cetanā-kāya (six bodies of intention).
Sukha-indriya (faculty of pleasure), eight dhātu, two āyatana are associated with three skandha; those not associated are eighteen dhātu, twelve āyatana, and five skandha. Just as with Sukha-indriya, so too with Upekṣā-indriya (faculty of equanimity).
Duḥkha-indriya (faculty of pain), seven dhātu, two āyatana are associated with three skandha; those not associated are eighteen dhātu, twelve āyatana, and five skandha.
Saumanasya-indriya (faculty of joy), three dhātu, two āyatana are associated with three skandha; those not associated are eighteen dhātu, twelve āyatana, and five skandha. Just as with Saumanasya-indriya, so too with Daurmanasya-indriya (faculty of sadness).
Cakṣu-sparśa-jā vedanā (feeling born of eye-contact), three dhātu, two āyatana are associated with three skandha; those not associated are seventeen dhātu, twelve āyatana, and five skandha. Just as with Cakṣu-sparśa-jā vedanā, so too with Śrotra-ghrāṇa-jihvā-kāya-manaḥ-sparśa-jā vedanā (feeling born of ear, nose, tongue, body, and mind contact), and Ṣaṭ saṃjñā (six perceptions).
身亦如是。
眾事分阿毗曇論卷第二 大正藏第 26 冊 No. 1541 眾事分阿毗曇論
眾事分阿毗曇論卷第三
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
分別諸使品第五
問：九十八使，幾界系？答：三界系，謂欲界、色界、無色界。問：此九十八使，幾欲界系、幾色界系、幾無色界系？答：三十六慾界系，三十一色界系，三十一無色界系。問：此九十八使，幾見斷、幾修斷？答：八十八見斷，十修斷。
問：此欲界系三十六使，幾見斷、幾修斷？答：三十二見斷，四修斷。問：此色界系三十一使，幾見斷、幾修斷？答：二十八見斷，三修斷。如色界系，無色界系亦如是。
問：此九十八使，幾見苦斷、幾見集斷、幾見滅斷、幾見道斷、幾修斷？答：二十八見苦斷，十九見集斷，十九見滅斷，二十二見道斷，十修斷。問：此欲界系三十六使，幾見苦斷、幾見集斷、幾見滅斷、幾見道斷、幾修斷？答：十見苦斷，七見集斷，七見滅斷，八見道斷，四修斷。問：此色界系三十一使，幾見苦斷、幾見集斷、幾見滅斷、幾見道斷、幾修斷？答：九見苦斷，六見集斷，六見滅斷，七見道斷，三修斷。如色界系，無色界系亦如是。
問：使是何
【現代漢語翻譯】 現代漢語譯本 身也是如此。
《眾事分阿毗曇論》卷第二 大正藏第26冊 No. 1541 《眾事分阿毗曇論》
《眾事分阿毗曇論》卷第三
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
分別諸使品第五
問：九十八使，屬於哪幾界？答：屬於三界，即欲界、界（Rūpadhātu，色界）、無界（Arūpadhātu，無色界）。問：這九十八使，有多少屬於欲界，多少屬於界，多少屬於無界？答：三十六個屬於欲界，三十一個屬於界，三十一個屬於無界。問：這九十八使，有多少是見斷，有多少是修斷？答：八十八個是見斷，十個是修斷。
問：這屬於欲界的三十六使，有多少是見斷，有多少是修斷？答：三十二個是見斷，四個是修斷。問：這屬於界的三十一使，有多少是見斷，有多少是修斷？答：二十八個是見斷，三個是修斷。如同界一樣，無**界也是如此。
問：這九十八使，有多少是見苦斷，有多少是見集斷，有多少是見滅斷，有多少是見道斷，有多少是修斷？答：二十八個是見苦斷，十九個是見集斷，十九個是見滅斷，二十二個是見道斷，十個是修斷。問：這屬於欲界的三十六使，有多少是見苦斷，有多少是見集斷，有多少是見滅斷，有多少是見道斷，有多少是修斷？答：十個是見苦斷，七個是見集斷，七個是見滅斷，八個是見道斷，四個是修斷。問：這屬於界的三十一使，有多少是見苦斷，有多少是見集斷，有多少是見滅斷，有多少是見道斷，有多少是修斷？答：九個是見苦斷，六個是見集斷，六個是見滅斷，七個是見道斷，三個是修斷。如同界一樣，無**界也是如此。
問：什麼是『使』？
【English Translation】 English version So is the body.
Abhidharmahrdaya-sastra-karika Volume 2 Taisho Tripitaka Volume 26 No. 1541 Abhidharmahrdaya-sastra-karika
Abhidharmahrdaya-sastra-karika Volume 3
By Venerable Vasumitra
Translated by Gunabhadra of Song Dynasty, India, together with Bodhiyashas
Chapter 5: Distinguishing the Anusayas (latent defilements)
Question: To which realms do the ninety-eight anusayas (latent defilements) belong? Answer: They belong to the three realms, namely the Kāmadhātu (desire realm), the Rūpadhātu (form realm), and the Arūpadhātu (formless realm). Question: Of these ninety-eight anusayas, how many belong to the Kāmadhātu, how many to the Rūpadhātu, and how many to the Arūpadhātu? Answer: Thirty-six belong to the Kāmadhātu, thirty-one to the Rūpadhātu, and thirty-one to the Arūpadhātu. Question: Of these ninety-eight anusayas, how many are abandoned by seeing (見斷, dṛṣṭi-prahātavya), and how many are abandoned by cultivation (修斷, bhāvanā-prahātavya)? Answer: Eighty-eight are abandoned by seeing, and ten are abandoned by cultivation.
Question: Of these thirty-six anusayas belonging to the Kāmadhātu, how many are abandoned by seeing, and how many are abandoned by cultivation? Answer: Thirty-two are abandoned by seeing, and four are abandoned by cultivation. Question: Of these thirty-one anusayas belonging to the Rūpadhātu, how many are abandoned by seeing, and how many are abandoned by cultivation? Answer: Twenty-eight are abandoned by seeing, and three are abandoned by cultivation. Just as with the Rūpadhātu, so it is with the Arūpadhātu.
Question: Of these ninety-eight anusayas, how many are abandoned by seeing the truth of suffering (見苦斷, duḥkha-satya-dṛṣṭi-prahātavya), how many are abandoned by seeing the truth of origin (見集斷, samudaya-satya-dṛṣṭi-prahātavya), how many are abandoned by seeing the truth of cessation (見滅斷, nirodha-satya-dṛṣṭi-prahātavya), how many are abandoned by seeing the truth of the path (見道斷, mārga-satya-dṛṣṭi-prahātavya), and how many are abandoned by cultivation? Answer: Twenty-eight are abandoned by seeing the truth of suffering, nineteen are abandoned by seeing the truth of origin, nineteen are abandoned by seeing the truth of cessation, twenty-two are abandoned by seeing the truth of the path, and ten are abandoned by cultivation. Question: Of these thirty-six anusayas belonging to the Kāmadhātu, how many are abandoned by seeing the truth of suffering, how many are abandoned by seeing the truth of origin, how many are abandoned by seeing the truth of cessation, how many are abandoned by seeing the truth of the path, and how many are abandoned by cultivation? Answer: Ten are abandoned by seeing the truth of suffering, seven are abandoned by seeing the truth of origin, seven are abandoned by seeing the truth of cessation, eight are abandoned by seeing the truth of the path, and four are abandoned by cultivation. Question: Of these thirty-one anusayas belonging to the Rūpadhātu, how many are abandoned by seeing the truth of suffering, how many are abandoned by seeing the truth of origin, how many are abandoned by seeing the truth of cessation, how many are abandoned by seeing the truth of the path, and how many are abandoned by cultivation? Answer: Nine are abandoned by seeing the truth of suffering, six are abandoned by seeing the truth of origin, six are abandoned by seeing the truth of cessation, seven are abandoned by seeing the truth of the path, and three are abandoned by cultivation. Just as with the Rūpadhātu, so it is with the Arūpadhātu.
Question: What is an 'anusaya' (latent defilement)?
義？答：微細是使義、使是使義、隨入是使義、隨逐是使義，謂彼使不斷不知。二事使：使緣使及相應使，彼自界非他界。十二使：貪使、恚使、色貪使、無色貪使、慢使、無明使、身見使、邊見使、邪見使、見取使、戒取使、疑使。云何欲貪使使？謂愛染念著，悅樂可意。云何恚使使？謂不愛不樂、不念不悅、不可意。云何色貪使使？謂愛樂凈、可樂可意。云何無色貪使使？謂愛樂可意。云何慢使使？謂貢高自舉。云何無明使使？謂無照闇愚。云何身見使使？謂計我我所有。云何邊見使使？謂所計或斷或常。云何邪見使使？謂無作無得，起見誹謗。云何見取使使？謂上勝第一。云何戒取使使？謂清凈解脫起出要見。云何疑使使？謂惑諦不了三處起欲愛使，此欲愛使不斷不知欲愛纏所纏法，樂著境界，惡意思惟行。如是乃至三處起疑使。此疑使，不斷不知疑纏所纏法，樂著境界，惡意思惟行。
問：七使十二使，為七使攝十二使、為十二使攝七使？答：展轉相攝隨其事。云何隨其事？彼欲貪使，欲貪使攝。瞋恚使，瞋恚使攝。有貪使，二使攝。慢使，慢使攝。無明使，無明使攝。見使，五見使攝。疑使，疑使攝。是七使攝十二使，十二使亦攝七使，是故說展轉相攝隨其事。
問七使九十八使，為七使攝九
【現代漢語翻譯】 現代漢語譯本 問：什麼是『使』（anuśaya，煩惱的潛在傾向）？答：微細是『使』的含義，驅使是『使』的含義，隨順是『使』的含義，跟隨是『使』的含義，意思是這些『使』沒有被斷除，也沒有被認知。有兩種『使』：『使』緣『使』，以及相應的『使』，它們只存在於自己的界限內，而不是其他的界限。有十二種『使』：貪使（rāga-anuśaya，貪慾的潛在傾向）、恚使（pratigha-anuśaya，嗔恚的潛在傾向）、色貪使（rūpa-rāga-anuśaya，對色界的貪慾的潛在傾向）、無色貪使（arūpa-rāga-anuśaya，對無色界的貪慾的潛在傾向）、慢使（māna-anuśaya，驕慢的潛在傾向）、無明使（avidyā-anuśaya，無明的潛在傾向）、身見使（satkāya-dṛṣṭi-anuśaya，認為有『我』的潛在傾向）、邊見使（antagrāha-dṛṣṭi-anuśaya，認為事物是斷滅或永恒的潛在傾向）、邪見使（mithyā-dṛṣṭi-anuśaya，錯誤見解的潛在傾向）、見取使（dṛṣṭi-parāmarśa-anuśaya，執取錯誤見解為最高的潛在傾向）、戒取使（śīla-vrata-parāmarśa-anuśaya，執取錯誤的戒律為解脫道的潛在傾向）、疑使（vicikitsā-anuśaya，懷疑的潛在傾向）。 什麼是欲貪使（kāma-rāga-anuśaya，對慾望的貪慾的潛在傾向）？是指對令人愉悅、快樂和可愛的對象產生愛染、執念和迷戀。什麼是恚使？是指對不令人愉悅、不快樂、不可愛和不可意的對象產生不喜愛和不悅。什麼是色貪使？是指對清凈、可樂和可愛的色界對像產生愛樂。什麼是無色貪使？是指對可愛的無色界對像產生愛樂。什麼是慢使？是指貢高我慢，自以為是。什麼是無明使？是指沒有智慧的光明，處於黑暗和愚昧之中。什麼是身見使？是指認為有『我』和『我所』。什麼是邊見使？是指所執著的見解，要麼是斷滅論，要麼是常見論。什麼是邪見使？是指認為沒有善惡業報，從而產生誹謗的見解。什麼是見取使？是指認為自己所持的見解是至上和第一的。什麼是戒取使？是指認為通過持守錯誤的戒律可以獲得清凈和解脫，從而產生出離的見解。什麼是疑使？是指對真諦產生迷惑，在三個方面產生不了知，從而生起欲愛使。這種欲愛使，沒有斷除，也沒有認知，被欲愛纏縛所纏繞，貪戀境界，進行惡意思維。像這樣，乃至在三個方面產生疑使。這種疑使，沒有斷除，也沒有認知，被疑纏所纏繞，貪戀境界，進行惡意思維。 問：七使和十二使，是七使包含十二使，還是十二使包含七使？答：它們相互包含，取決於具體情況。什麼是取決於具體情況？欲貪使被欲貪使包含。瞋恚使被瞋恚使包含。有貪使被兩種『使』包含（色貪使和無色貪使）。慢使被慢使包含。無明使被無明使包含。見使被五種見使包含（身見使、邊見使、邪見使、見取使、戒取使）。疑使被疑使包含。這是七使包含十二使，十二使也包含七使，所以說它們相互包含，取決於具體情況。 問：七使和九十八使，是七使包含九
【English Translation】 English version Question: What is 『anuśaya』 (latent tendency, underlying tendency)? Answer: Subtle is the meaning of 『anuśaya』, impelling is the meaning of 『anuśaya』, conforming is the meaning of 『anuśaya』, following is the meaning of 『anuśaya』, meaning that these 『anuśayas』 are not cut off, nor are they known. There are two kinds of 『anuśayas』: 『anuśaya』 conditioned by 『anuśaya』, and corresponding 『anuśayas』, they exist only within their own realm, not other realms. There are twelve 『anuśayas』: rāga-anuśaya (latent tendency of greed), pratigha-anuśaya (latent tendency of aversion), rūpa-rāga-anuśaya (latent tendency of greed for the realm of form), arūpa-rāga-anuśaya (latent tendency of greed for the formless realm), māna-anuśaya (latent tendency of conceit), avidyā-anuśaya (latent tendency of ignorance), satkāya-dṛṣṭi-anuśaya (latent tendency of the view of self), antagrāha-dṛṣṭi-anuśaya (latent tendency of the view of extremes), mithyā-dṛṣṭi-anuśaya (latent tendency of wrong view), dṛṣṭi-parāmarśa-anuśaya (latent tendency of clinging to views), śīla-vrata-parāmarśa-anuśaya (latent tendency of clinging to precepts and vows), vicikitsā-anuśaya (latent tendency of doubt). What is kāma-rāga-anuśaya (latent tendency of greed for sensual pleasures)? It refers to the love, attachment, mindfulness, and delight in pleasant, joyful, and agreeable objects. What is pratigha-anuśaya? It refers to the dislike and displeasure towards unpleasant, joyless, disagreeable, and disagreeable objects. What is rūpa-rāga-anuśaya? It refers to the love and delight in pure, joyful, and agreeable objects of the realm of form. What is arūpa-rāga-anuśaya? It refers to the love and delight in agreeable objects of the formless realm. What is māna-anuśaya? It refers to arrogance and self-elevation. What is avidyā-anuśaya? It refers to the absence of the light of wisdom, being in darkness and ignorance. What is satkāya-dṛṣṭi-anuśaya? It refers to the belief in 『I』 and 『mine』. What is antagrāha-dṛṣṭi-anuśaya? It refers to the views held, either the annihilationist view or the eternalist view. What is mithyā-dṛṣṭi-anuśaya? It refers to the view that there is no action and no result, thus giving rise to slander. What is dṛṣṭi-parāmarśa-anuśaya? It refers to considering one's own views as supreme and the best. What is śīla-vrata-parāmarśa-anuśaya? It refers to the view that purity and liberation can be attained by adhering to wrong precepts, thus giving rise to the view of seeking escape. What is vicikitsā-anuśaya? It refers to confusion about the truth, not understanding in three aspects, thus giving rise to the anuśaya of desire. This anuśaya of desire is not cut off, nor is it known, being bound by the fetters of desire, clinging to objects, and engaging in evil thoughts. Likewise, doubt arises in three aspects. This anuśaya of doubt is not cut off, nor is it known, being bound by the fetters of doubt, clinging to objects, and engaging in evil thoughts. Question: Do the seven 『anuśayas』 include the twelve 『anuśayas』, or do the twelve 『anuśayas』 include the seven 『anuśayas』? Answer: They include each other depending on the specific case. What is 『depending on the specific case』? The anuśaya of desire is included in the anuśaya of desire. The anuśaya of aversion is included in the anuśaya of aversion. The anuśaya of existence is included in two 『anuśayas』 (the anuśaya of greed for the realm of form and the anuśaya of greed for the formless realm). The anuśaya of conceit is included in the anuśaya of conceit. The anuśaya of ignorance is included in the anuśaya of ignorance. The anuśaya of views is included in the five 『anuśayas』 of views (the anuśaya of the view of self, the anuśaya of the view of extremes, the anuśaya of wrong view, the anuśaya of clinging to views, and the anuśaya of clinging to precepts and vows). The anuśaya of doubt is included in the anuśaya of doubt. This is how the seven 『anuśayas』 include the twelve 『anuśayas』, and the twelve 『anuśayas』 also include the seven 『anuśayas』, therefore it is said that they include each other depending on the specific case. Question: Do the seven 『anuśayas』 include the ninety-eight
十八使、為九十八使攝七使？答：展轉相攝隨其事。云何隨其事？彼欲貪使攝五，瞋恚使攝五，有貪使攝十，慢使攝十五，無明使攝十五，見使攝三十六，疑使攝十二。是七使攝九十八使，九十八使亦攝七使，是故說展轉相攝隨其事。
問十二使九十八使，為十二使攝九十八使、為九十八使攝十二使？答：展轉相攝隨其事。云何隨其事？彼欲貪使攝五，瞋恚使攝五，色貪使攝五，無色貪使攝五，慢使攝十五，無明使攝十五，身見使攝三，邊見使攝三，邪見使攝十二，見取使攝十二，戒取使攝六，疑使攝十二。是十二使攝九十八使，九十八使亦攝十二使，是故說展轉相攝隨其事。
問：此九十八使，幾一切遍、幾不一切遍？答：二十七一切遍，六十五不一切遍，六分別。見苦集斷無明使，或一切遍、或不一切遍。云何一切遍？謂見苦集斷不一切遍使不相應無明。云何不一切遍？謂見苦集斷不一切遍使相應無明。
問：此欲界系三十六使，幾一切遍、幾不一切遍？答：九一切遍，二十五不一切遍，二分別。欲界系見苦集斷無明使，或一切遍、或不一切遍。云何一切遍？謂欲界系見苦集斷不一切遍使不相應無明。云何不一切遍？謂欲界系見苦集斷不一切遍使相應無明。
問：此色界系三十一使，幾
【現代漢語翻譯】 現代漢語譯本 問：十八使（shi, eighteen bonds）是否被九十八使（jiu shi ba shi, ninety-eight bonds）中的七使（qi shi, seven bonds）所包含？ 答：它們相互包含，取決於具體情況。 問：如何取決於具體情況？ 答：欲貪使（yu tan shi, desire-greed bond）包含五使，瞋恚使（chen hui shi, hatred bond）包含五使，有貪使（you tan shi, existence-greed bond）包含十使，慢使（man shi, pride bond）包含十五使，無明使（wu ming shi, ignorance bond）包含十五使，見使（jian shi, view bond）包含三十六使，疑使（yi shi, doubt bond）包含十二使。這七使包含九十八使，九十八使也包含七使，所以說它們相互包含，取決於具體情況。
問：十二使（shi er shi, twelve bonds）和九十八使，是十二使包含九十八使，還是九十八使包含十二使？ 答：它們相互包含，取決於具體情況。 問：如何取決於具體情況？ 答：欲貪使包含五使，瞋恚使包含五使，色貪使（se tan shi, form-greed bond）包含五使，無色貪使（wu se tan shi, formless-greed bond）包含五使，慢使包含十五使，無明使包含十五使，身見使（shen jian shi, self-view bond）包含三使，邊見使（bian jian shi, extreme-view bond）包含三使，邪見使（xie jian shi, wrong-view bond）包含十二使，見取使（jian qu shi, view-attachment bond）包含十二使，戒取使（jie qu shi, precept-attachment bond）包含六使，疑使包含十二使。這十二使包含九十八使，九十八使也包含十二使，所以說它們相互包含，取決於具體情況。
問：這九十八使中，有多少是一切遍（yi qie bian, universally pervasive），有多少是不一切遍（bu yi qie bian, not universally pervasive）？ 答：二十七是一切遍，六十五是不一切遍，六是分別（fen bie, differentiated）。見苦集斷（jian ku ji duan, views eradicated by seeing suffering, origination, and cessation）的無明使，或者是一切遍，或者是不一切遍。 問：如何是一切遍？ 答：指見苦集斷中，與不一切遍使不相應的無明。 問：如何是不一切遍？ 答：指見苦集斷中，與不一切遍使相應的無明。
問：此欲界系（yu jie xi, desire realm bound）的三十六使中，有多少是一切遍，有多少是不一切遍？ 答：九是一切遍，二十五是不一切遍，二是分別。欲界系見苦集斷的無明使，或者是一切遍，或者是不一切遍。 問：如何是一切遍？ 答：指欲界系見苦集斷中，與不一切遍使不相應的無明。 問：如何是不一切遍？ 答：指欲界系見苦集斷中，與不一切遍使相應的無明。
問：此**系（此處原文不完整）
【English Translation】 English version Question: Are the eighteen bonds (shi) contained within the seven bonds (qi shi) of the ninety-eight bonds (jiu shi ba shi)? Answer: They contain each other, depending on the specific circumstances. Question: How does it depend on the specific circumstances? Answer: The desire-greed bond (yu tan shi) contains five bonds, the hatred bond (chen hui shi) contains five bonds, the existence-greed bond (you tan shi) contains ten bonds, the pride bond (man shi) contains fifteen bonds, the ignorance bond (wu ming shi) contains fifteen bonds, the view bond (jian shi) contains thirty-six bonds, and the doubt bond (yi shi) contains twelve bonds. These seven bonds contain the ninety-eight bonds, and the ninety-eight bonds also contain the seven bonds, therefore it is said that they contain each other, depending on the specific circumstances.
Question: Regarding the twelve bonds (shi er shi) and the ninety-eight bonds, do the twelve bonds contain the ninety-eight bonds, or do the ninety-eight bonds contain the twelve bonds? Answer: They contain each other, depending on the specific circumstances. Question: How does it depend on the specific circumstances? Answer: The desire-greed bond contains five bonds, the hatred bond contains five bonds, the form-greed bond (se tan shi) contains five bonds, the formless-greed bond (wu se tan shi) contains five bonds, the pride bond contains fifteen bonds, the ignorance bond contains fifteen bonds, the self-view bond (shen jian shi) contains three bonds, the extreme-view bond (bian jian shi) contains three bonds, the wrong-view bond (xie jian shi) contains twelve bonds, the view-attachment bond (jian qu shi) contains twelve bonds, the precept-attachment bond (jie qu shi) contains six bonds, and the doubt bond contains twelve bonds. These twelve bonds contain the ninety-eight bonds, and the ninety-eight bonds also contain the twelve bonds, therefore it is said that they contain each other, depending on the specific circumstances.
Question: Of these ninety-eight bonds, how many are universally pervasive (yi qie bian), and how many are not universally pervasive (bu yi qie bian)? Answer: Twenty-seven are universally pervasive, sixty-five are not universally pervasive, and six are differentiated (fen bie). The ignorance bond of views eradicated by seeing suffering, origination, and cessation (jian ku ji duan) is either universally pervasive or not universally pervasive. Question: How is it universally pervasive? Answer: It refers to the ignorance that is not associated with the not universally pervasive bonds in the views eradicated by seeing suffering, origination, and cessation. Question: How is it not universally pervasive? Answer: It refers to the ignorance that is associated with the not universally pervasive bonds in the views eradicated by seeing suffering, origination, and cessation.
Question: Of these thirty-six bonds bound to the desire realm (yu jie xi), how many are universally pervasive, and how many are not universally pervasive? Answer: Nine are universally pervasive, twenty-five are not universally pervasive, and two are differentiated. The ignorance bond of views eradicated by seeing suffering, origination, and cessation in the desire realm is either universally pervasive or not universally pervasive. Question: How is it universally pervasive? Answer: It refers to the ignorance in the desire realm that is not associated with the not universally pervasive bonds in the views eradicated by seeing suffering, origination, and cessation. Question: How is it not universally pervasive? Answer: It refers to the ignorance in the desire realm that is associated with the not universally pervasive bonds in the views eradicated by seeing suffering, origination, and cessation.
Question: Of these ** bonds (original text incomplete)
一切遍、幾不一切遍？答：九一切遍，二十不一切遍，二分別。色界系見苦集斷無明使，或一切遍、或不一切遍。云何一切遍？謂色界系見苦集斷不一切遍使不相應無明。云何不一切遍？謂色界系見苦集斷不一切遍使相應無明。如色界系，無色界系亦如是。
問：此九十八使，幾一切遍修斷、幾不一切遍非修斷？答：三十七一切遍修斷，五十五不一切遍非修斷，六分別。見苦集斷無明使，或一切遍、或不一切遍。云何一切遍？謂見苦集斷不一切遍不相應無明使。云何不一切遍？謂見苦集斷不一切遍相應無明使。
問：此欲界系三十六使，幾一切遍修斷、幾不一切遍非修斷？答：十三一切遍修斷，二十一不一切遍非修斷，二分別。欲界系見苦集斷無明使，或一切遍、或不一切遍。云何一切遍？謂欲界系見苦集斷不一切遍使不相應無明使。云何不一切遍？謂欲界系見苦集斷不一切遍使相應無明使。
問：此色界系三十一使，幾一切遍修斷、幾不一切遍非修斷？答：十二一切遍修斷，十七不一切遍非修斷，二分別。見苦集斷無明使，或一切遍、或不一切遍。云何一切遍？謂色界系見苦集斷不一切遍使不相應無明使。云何不一切遍？謂色界系見苦集斷不一切遍使相應無明使。如色界系，無色界系亦如是。
【現代漢語翻譯】 現代漢語譯本 問：哪些是一切遍（Sarvatraga，指在所有情況下都存在的煩惱），哪些不是一切遍？答：九個是一切遍，二十個不是一切遍，兩個是分別（Vikalpa，指需要區分的情況）。 如果（此處原文缺失，根據上下文推測應為『結』，即Bandhana，指束縛）繫於見苦集（Dukkha-samudaya，苦和集諦）而斷除無明使（Avidya-anusaya，無明的潛在傾向），那麼它或者是一切遍，或者不是一切遍。什麼是一切遍？是指繫於見苦集而斷除的、與非一切遍使不相應的無明。什麼不是一切遍？是指繫於見苦集而斷除的、與非一切遍使相應的無明。如同系，無系（此處原文缺失，根據上下文推測應為『結』）也是如此。 問：這九十八使中，哪些是一切遍修斷（Sarvatraga-bhavana-prahātavyā，通過修行斷除的、在所有情況下都存在的煩惱），哪些不是一切遍非修斷（Na sarvatraga-na-bhavana-prahātavyā，既非在所有情況下都存在，也非通過修行斷除的煩惱）？答：三十七個是一切遍修斷，五十五個不是一切遍非修斷，六個是分別。 見苦集斷的無明使，或者是一切遍，或者不是一切遍。什麼是一切遍？是指見苦集斷的、與非一切遍不相應的無明使。什麼不是一切遍？是指見苦集斷的、與非一切遍相應的無明使。 問：此欲界系（Kāmadhātu，指欲界）的三十六使中，哪些是一切遍修斷，哪些不是一切遍非修斷？答：十三個是一切遍修斷，二十一個不是一切遍非修斷，兩個是分別。 欲界系見苦集斷的無明使，或者是一切遍，或者不是一切遍。什麼是一切遍？是指欲界系見苦集斷的、與非一切遍使不相應的無明使。什麼不是一切遍？是指欲界系見苦集斷的、與非一切遍使相應的無明使。 問：此系（此處原文缺失，根據上下文推測應為『色』，即Rūpadhātu，指色界）的三十一使中，哪些是一切遍修斷，哪些不是一切遍非修斷？答：十二個是一切遍修斷，十七個不是一切遍非修斷，兩個是分別。 見苦集斷的無明使，或者是一切遍，或者不是一切遍。什麼是一切遍？是指系見苦集斷的、與非一切遍使不相應的無明使。什麼不是一切遍？是指系見苦集斷的、與非一切遍使相應的無明使。如同系，無系（此處原文缺失，根據上下文推測應為『色』）也是如此。
【English Translation】 English version Question: Which are Sarvatraga (universal, present in all situations), and which are not Sarvatraga? Answer: Nine are Sarvatraga, twenty are not Sarvatraga, and two are Vikalpa (distinctions, requiring differentiation). If a (missing word, inferred as 'fetter' or 'bond', i.e., Bandhana) is bound to seeing the Dukkha-samudaya (suffering and its origin) and cutting off Avidya-anusaya (latent tendency of ignorance), then it is either Sarvatraga or not Sarvatraga. What is Sarvatraga? It refers to Avidya that is bound to seeing Dukkha-samudaya and cut off, and is not associated with non-Sarvatraga tendencies. What is not Sarvatraga? It refers to Avidya that is bound to seeing Dukkha-samudaya and cut off, and is associated with non-Sarvatraga tendencies. Just like the -bound, so too is the unbound. Question: Of these ninety-eight tendencies, which are Sarvatraga-bhavana-prahātavyā (to be abandoned through cultivation, universal), and which are Na sarvatraga-na-bhavana-prahātavyā (neither universal nor to be abandoned through cultivation)? Answer: Thirty-seven are Sarvatraga-bhavana-prahātavyā, fifty-five are not Sarvatraga-na-bhavana-prahātavyā, and six are Vikalpa. The Avidya-anusaya to be abandoned by seeing Dukkha-samudaya is either Sarvatraga or not Sarvatraga. What is Sarvatraga? It refers to the Avidya-anusaya to be abandoned by seeing Dukkha-samudaya that is not associated with non-Sarvatraga. What is not Sarvatraga? It refers to the Avidya-anusaya to be abandoned by seeing Dukkha-samudaya that is associated with non-Sarvatraga. Question: Of these thirty-six tendencies of the Kāmadhātu (desire realm), which are Sarvatraga-bhavana-prahātavyā, and which are not Sarvatraga-na-bhavana-prahātavyā? Answer: Thirteen are Sarvatraga-bhavana-prahātavyā, twenty-one are not Sarvatraga-na-bhavana-prahātavyā, and two are Vikalpa. The Avidya-anusaya to be abandoned by seeing Dukkha-samudaya in the Kāmadhātu is either Sarvatraga or not Sarvatraga. What is Sarvatraga? It refers to the Avidya-anusaya to be abandoned by seeing Dukkha-samudaya in the Kāmadhātu that is not associated with non-Sarvatraga tendencies. What is not Sarvatraga? It refers to the Avidya-anusaya to be abandoned by seeing Dukkha-samudaya in the Kāmadhātu that is associated with non-Sarvatraga tendencies. Question: Of these thirty-one tendencies of the (missing word, inferred as 'form', i.e., Rūpadhātu, form realm), which are Sarvatraga-bhavana-prahātavyā, and which are not Sarvatraga-na-bhavana-prahātavyā? Answer: Twelve are Sarvatraga-bhavana-prahātavyā, seventeen are not Sarvatraga-na-bhavana-prahātavyā, and two are Vikalpa. The Avidya-anusaya to be abandoned by seeing Dukkha-samudaya is either Sarvatraga or not Sarvatraga. What is Sarvatraga? It refers to the Avidya-anusaya to be abandoned by seeing Dukkha-samudaya that is not associated with non-Sarvatraga tendencies. What is not Sarvatraga? It refers to the Avidya-anusaya to be abandoned by seeing Dukkha-samudaya that is associated with non-Sarvatraga tendencies. Just like the -bound, so too is the unbound.
問：此九十八使，幾有漏緣、幾無漏緣？答：八十有漏緣，十二無漏緣，六分別。見滅、見道斷無明使，或有漏緣、或無漏緣。云何有漏緣？謂見滅見道斷有漏緣使相應無明使。云何無漏緣？謂見滅見道斷有漏緣使不相應無明使。
問：此欲界系三十六使，幾有漏緣、幾無漏緣？答：三十有漏緣，四無漏緣，二分別。欲界系見滅、見道斷無明使，或有漏緣、或無漏緣。云何有漏緣？謂欲界系見滅見道斷有漏緣使相應無明使。云何無漏緣？謂欲界系見滅見道斷有漏緣使不相應無明使。
問：此色界系三十一使，幾有漏緣、幾無漏緣？答：二十五有漏緣，四無漏緣，二分別。色界系見滅、見道斷無明使，或有漏緣、或無漏緣。云何有漏緣？謂色界系見滅見道斷有漏緣使相應無明使。云何無漏緣？謂色界系見滅見道斷有漏緣使不相應無明使。如色界系，無色界系亦如是。
問：此九十八使，幾有為緣、幾無為緣？答：八十九有為緣，六無為緣，三分別。見滅斷無明使，或有為緣、或無為緣。云何有為緣？謂見滅斷有為緣使相應無明使。云何無為緣？謂見滅斷有為緣使不相應無明使。
問：此欲界系三十六使，幾有為緣、幾無為緣？答：三十三有為緣，二無為緣，一分別。欲界系見滅斷無明使
【現代漢語翻譯】 現代漢語譯本 問：這九十八使（jiǔshíbā shǐ，九十八種煩惱），有多少是有漏緣（yǒuliòuyuán，與有煩惱相關的因緣），有多少是無漏緣（wúliòuyuán，與無煩惱相關的因緣）？答：八十個是有漏緣，十二個是無漏緣，六個是分別（fēnbié，需要區分）。見滅（jiànmiè，斷除見惑）和見道（jiàndào，證入聖道）所斷的無明使（wúmíngshǐ，無明的煩惱），或者是有漏緣，或者是無漏緣。什麼是有漏緣？是指見滅和見道所斷的有漏緣的煩惱相應的無明使。什麼是無漏緣？是指見滅和見道所斷的有漏緣的煩惱不相應的無明使。 問：這欲界系（yùjièxì，屬於欲界的）三十六使，有多少是有漏緣，有多少是無漏緣？答：三十個是有漏緣，四個是無漏緣，兩個是分別。欲界系的見滅和見道所斷的無明使，或者是有漏緣，或者是無漏緣。什麼是有漏緣？是指欲界系的見滅和見道所斷的有漏緣的煩惱相應的無明使。什麼是無漏緣？是指欲界系的見滅和見道所斷的有漏緣的煩惱不相應的無明使。 問：這系（xì，此處原文缺失，指色界）三十一使，有多少是有漏緣，有多少是無漏緣？答：二十五個是有漏緣，四個是無漏緣，兩個是分別。系見滅和見道所斷的無明使，或者是有漏緣，或者是無漏緣。什麼是有漏緣？是指系見滅和見道所斷的有漏緣的煩惱相應的無明使。什麼是無漏緣？是指系見滅和見道所斷的有漏緣的煩惱不相應的無明使。如同系，無**系（wúsèjièxì，無色界）也是這樣。 問：這九十八使，有多少是有為緣（yǒuwéiyuán，與有為法相關的因緣），有多少是無為緣（wúwéiyuán，與無為法相關的因緣）？答：八十九個是有為緣，六個是無為緣，三個是分別。見滅斷（jiànmièduàn，斷除見滅）的無明使，或者是有為緣，或者是無為緣。什麼是有為緣？是指見滅斷的有為緣的煩惱相應的無明使。什麼是無為緣？是指見滅斷的有為緣的煩惱不相應的無明使。 問：這欲界系三十六使，有多少是有為緣，有多少是無為緣？答：三十三個是有為緣，兩個是無為緣，一個是分別。欲界系見滅斷的無明使
【English Translation】 English version Question: Of these ninety-eight anusayas (jiǔshíbā shǐ, ninety-eight kinds of afflictions), how many have defiled conditions (yǒuliòuyuán, conditions related to afflictions), and how many have undefiled conditions (wúliòuyuán, conditions related to non-afflictions)? Answer: Eighty have defiled conditions, twelve have undefiled conditions, and six are to be distinguished (fēnbié, need to be distinguished). The anusaya of ignorance (wúmíngshǐ, affliction of ignorance) that is severed by the cessation of views (jiànmiè, cutting off the delusions of views) and the path of seeing (jiàndào, entering the holy path) is either a defiled condition or an undefiled condition. What is a defiled condition? It refers to the anusaya of ignorance that corresponds to the defiled conditions of afflictions severed by the cessation of views and the path of seeing. What is an undefiled condition? It refers to the anusaya of ignorance that does not correspond to the defiled conditions of afflictions severed by the cessation of views and the path of seeing. Question: Of these thirty-six anusayas belonging to the desire realm (yùjièxì, belonging to the desire realm), how many have defiled conditions, and how many have undefiled conditions? Answer: Thirty have defiled conditions, four have undefiled conditions, and two are to be distinguished. The anusaya of ignorance belonging to the desire realm that is severed by the cessation of views and the path of seeing is either a defiled condition or an undefiled condition. What is a defiled condition? It refers to the anusaya of ignorance belonging to the desire realm that corresponds to the defiled conditions of afflictions severed by the cessation of views and the path of seeing. What is an undefiled condition? It refers to the anusaya of ignorance belonging to the desire realm that does not correspond to the defiled conditions of afflictions severed by the cessation of views and the path of seeing. Question: Of these thirty-one anusayas belonging to the ** realm (**xì, the original text is missing here, referring to the form realm), how many have defiled conditions, and how many have undefiled conditions? Answer: Twenty-five have defiled conditions, four have undefiled conditions, and two are to be distinguished. The anusaya of ignorance belonging to the ** realm that is severed by the cessation of views and the path of seeing is either a defiled condition or an undefiled condition. What is a defiled condition? It refers to the anusaya of ignorance belonging to the ** realm that corresponds to the defiled conditions of afflictions severed by the cessation of views and the path of seeing. What is an undefiled condition? It refers to the anusaya of ignorance belonging to the ** realm that does not correspond to the defiled conditions of afflictions severed by the cessation of views and the path of seeing. Just like the ** realm, the formless realm (wúsèjièxì, formless realm) is also the same. Question: Of these ninety-eight anusayas, how many have conditioned conditions (yǒuwéiyuán, conditions related to conditioned dharmas), and how many have unconditioned conditions (wúwéiyuán, conditions related to unconditioned dharmas)? Answer: Eighty-nine have conditioned conditions, six have unconditioned conditions, and three are to be distinguished. The anusaya of ignorance that is severed by the cessation of views (jiànmièduàn, cutting off the cessation of views) is either a conditioned condition or an unconditioned condition. What is a conditioned condition? It refers to the anusaya of ignorance that corresponds to the conditioned conditions of afflictions severed by the cessation of views. What is an unconditioned condition? It refers to the anusaya of ignorance that does not correspond to the conditioned conditions of afflictions severed by the cessation of views. Question: Of these thirty-six anusayas belonging to the desire realm, how many have conditioned conditions, and how many have unconditioned conditions? Answer: Thirty-three have conditioned conditions, two have unconditioned conditions, and one is to be distinguished. The anusaya of ignorance belonging to the desire realm that is severed by the cessation of views
，或有為緣、或無為緣。云何有為緣？謂欲界系見滅斷有為緣使相應無明使。云何無為緣？謂欲界系見滅斷有為緣使不相應無明使。
問：此色界系三十一使，幾有為緣、幾無為緣？答：二十八有為緣，二無為緣，一分別。色界系見滅斷無明使，或有為緣、或無為緣。云何有為緣？謂色界系見滅斷有為緣使相應無明使。云何無為緣？謂色界系見滅斷有為緣使不相應無明使。如色界系，無色界系亦如是。
問：此九十八使，幾緣使非相應使、幾相應使非緣使、幾緣使亦相應使、幾非緣使亦非相應使？答：緣使非相應者無，相應使非緣者無漏緣使，緣使亦相應使者有漏緣使，非緣使亦非相應使者無。
問：此欲界系三十六使，幾緣使非相應使？答：作四句。緣使非相應者無，相應使非緣者欲界系無漏緣使，緣使亦相應使者欲界繫有漏緣使，非緣使亦非相應使者無。此色界系三十一使，幾緣使非相應使？作四句。緣使非相應者無，相應使非緣者色界系無漏緣使，緣使亦相應使者色界繫有漏緣使，非緣使亦非相應使者無。如色界系，無色界系亦如是。二十法，見苦斷法、見集斷法、見滅斷法、見道斷法、修斷法，如不定欲界系，色無色界系亦如是。
問：彼見苦斷法，幾使使？答：見苦斷一切，見集
【現代漢語翻譯】 現代漢語譯本：或者以有為法為緣，或者以無為法為緣。什麼是有為緣呢？是指欲界所繫，通過見道滅除的有為緣之使，以及與之相應的無明使（ignorance）。什麼是無為緣呢？是指欲界所繫，通過見道滅除的有為緣之使，以及與之不相應的無明使。
問：這系（指色界和無色界）的三十一使（thirty-one bonds），有多少是以有為法為緣，有多少是以無為法為緣？答：二十八個以有為法為緣，兩個以無為法為緣，一個需要分別。系通過見道滅除的無明使，或者以有為法為緣，或者以無為法為緣。什麼是以有為法為緣呢？是指系通過見道滅除的有為緣之使，以及與之相應的無明使。什麼是以無為法為緣呢？是指系通過見道滅除的有為緣之使，以及與之不相應的無明使。如同系一樣，無系（指無色界）也是如此。
問：這九十八使（ninety-eight bonds），有多少是緣使（bonds that are conditions）而非相應使（bonds that are associated），有多少是相應使而非緣使，有多少是緣使也是相應使，有多少既非緣使也非相應使？答：是緣使而非相應使的沒有；是相應使而非緣使的是無漏的緣使（untainted bonds that are conditions）；是緣使也是相應使的是有漏的緣使（tainted bonds that are conditions）；既非緣使也非相應使的沒有。
問：這欲界所繫的三十六使（thirty-six bonds），有多少是緣使而非相應使？答：作四句分析。是緣使而非相應使的沒有；是相應使而非緣使的是欲界所繫的無漏緣使；是緣使也是相應使的是欲界所繫的有漏緣使；既非緣使也非相應使的沒有。這系的三十一使，有多少是緣使而非相應使？作四句分析。是緣使而非相應使的沒有；是相應使而非緣使的是系的無漏緣使；是緣使也是相應使的是系的有漏緣使；既非緣使也非相應使的沒有。如同系一樣，無系也是如此。二十法（twenty dharmas），見苦斷法（dharma eradicated by seeing suffering）、見集斷法（dharma eradicated by seeing the origin）、見滅斷法（dharma eradicated by seeing cessation）、見道斷法（dharma eradicated by seeing the path）、修斷法（dharma eradicated by cultivation），如同不定欲界系（the uncertain realm of desire），色界和無系也是如此。
問：那些見苦斷法，被多少使所驅使？答：見苦斷一切，見集（seeing the origin）
【English Translation】 English version: Or it is conditioned by conditioned dharmas, or it is conditioned by unconditioned dharmas. What is conditioned by conditioned dharmas? It refers to the bonds associated with ignorance (avidya), which are of the desire realm and eradicated by seeing the path, and are conditioned by conditioned dharmas. What is conditioned by unconditioned dharmas? It refers to the bonds not associated with ignorance, which are of the desire realm and eradicated by seeing the path, and are conditioned by conditioned dharmas.
Question: Among these thirty-one bonds (thirty-one bonds) of the realm (form and formless realms), how many are conditioned by conditioned dharmas, and how many are conditioned by unconditioned dharmas? Answer: Twenty-eight are conditioned by conditioned dharmas, two are conditioned by unconditioned dharmas, and one requires distinction. The ignorance eradicated by seeing the path in the realm is either conditioned by conditioned dharmas or conditioned by unconditioned dharmas. What is conditioned by conditioned dharmas? It refers to the bonds associated with ignorance, which are of the realm and eradicated by seeing the path, and are conditioned by conditioned dharmas. What is conditioned by unconditioned dharmas? It refers to the bonds not associated with ignorance, which are of the realm and eradicated by seeing the path, and are conditioned by conditioned dharmas. Just like the realm, the non-realm (formless realm) is also the same.
Question: Among these ninety-eight bonds (ninety-eight bonds), how many are conditioning bonds (bonds that are conditions) but not associated bonds (bonds that are associated), how many are associated bonds but not conditioning bonds, how many are both conditioning bonds and associated bonds, and how many are neither conditioning bonds nor associated bonds? Answer: There are none that are conditioning bonds but not associated bonds; those that are associated bonds but not conditioning bonds are the untainted conditioning bonds (untainted bonds that are conditions); those that are both conditioning bonds and associated bonds are the tainted conditioning bonds (tainted bonds that are conditions); there are none that are neither conditioning bonds nor associated bonds.
Question: Among these thirty-six bonds (thirty-six bonds) of the desire realm, how many are conditioning bonds but not associated bonds? Answer: Analyze using four categories. There are none that are conditioning bonds but not associated bonds; those that are associated bonds but not conditioning bonds are the untainted conditioning bonds of the desire realm; those that are both conditioning bonds and associated bonds are the tainted conditioning bonds of the desire realm; there are none that are neither conditioning bonds nor associated bonds. Among these thirty-one bonds of the realm, how many are conditioning bonds but not associated bonds? Analyze using four categories. There are none that are conditioning bonds but not associated bonds; those that are associated bonds but not conditioning bonds are the untainted conditioning bonds of the realm; those that are both conditioning bonds and associated bonds are the tainted conditioning bonds of the realm; there are none that are neither conditioning bonds nor associated bonds. Just like the realm, the non-realm is also the same. The twenty dharmas (twenty dharmas): dharma eradicated by seeing suffering (dharma eradicated by seeing suffering), dharma eradicated by seeing the origin (dharma eradicated by seeing the origin), dharma eradicated by seeing cessation (dharma eradicated by seeing cessation), dharma eradicated by seeing the path (dharma eradicated by seeing the path), dharma eradicated by cultivation (dharma eradicated by cultivation), just like the uncertain realm of desire (the uncertain realm of desire), the form realm and the non-realm are also the same.
Question: Those dharmas eradicated by seeing suffering, by how many bonds are they driven? Answer: Eradicated by seeing suffering, everything eradicated by seeing the origin (seeing the origin)
斷一切遍。問：彼見集斷法，幾使使？答：見集斷一切，見苦斷一切遍。問：彼見滅斷法，幾使使？答：見滅斷一切及一切遍。問：彼見道斷法，幾使使？答：見道斷一切及一切遍。問：彼修斷法，幾使使？答：修斷一切及一切遍。如不定欲界系，色無色界系亦如是。
問：彼見苦斷法，幾使緣使非相應使？答：作四句。緣使非相應者，見集斷一切遍使。相應使非緣者無。緣使亦相應使者，見苦斷一切。非緣使亦非相應使者，見集斷不一切遍，及見滅見道斷、修斷一切。
問：彼見集斷法，幾使緣使非相應使？答：作四句。緣使非相應者，見苦斷一切遍。相應使非緣者無。緣使亦相應使者，見集斷一切。非緣使亦非相應使者，見苦斷不一切遍，及見滅見道斷、修斷一切。
問：彼見滅斷法，幾使緣使非相應使？答：作四句。緣使非相應者，一切遍。相應使非緣者，見滅斷無漏緣使。緣使亦相應使者，見滅斷有漏緣使。非緣使亦非相應使者，見苦集斷不一切遍、見道斷及修斷一切。
問：彼見道斷法，幾使緣使非相應使？答：作四句。緣使非相應者，一切遍。相應使非緣者，見道斷無漏緣使。緣使亦相應使者，見道斷有漏緣使。非緣使亦非相應使者，見苦集斷不一切遍、見滅斷及修斷一切。
【現代漢語翻譯】 現代漢語譯本 斷一切遍（duàn yī qiē biàn）：斷除一切範圍的煩惱。 問：彼見集斷法，幾使使？（wèn: bǐ jiàn jí duàn fǎ, jǐ shǐ shǐ?）：如果通過見集（jiàn jí，通過觀察苦的根源來斷除煩惱）斷除煩惱，會斷除幾種煩惱？ 答：見集斷一切，見苦斷一切遍。（dá: jiàn jí duàn yī qiē, jiàn kǔ duàn yī qiē biàn）：通過見集可以斷除一切煩惱，通過見苦（jiàn kǔ，通過觀察苦來斷除煩惱）可以斷除一切範圍的煩惱。 問：彼見滅斷法，幾使使？（wèn: bǐ jiàn miè duàn fǎ, jǐ shǐ shǐ?）：如果通過見滅（jiàn miè，通過觀察苦的止息來斷除煩惱）斷除煩惱，會斷除幾種煩惱？ 答：見滅斷一切及一切遍。（dá: jiàn miè duàn yī qiē jí yī qiē biàn）：通過見滅可以斷除一切煩惱以及一切範圍的煩惱。 問：彼見道斷法，幾使使？（wèn: bǐ jiàn dào duàn fǎ, jǐ shǐ shǐ?）：如果通過見道（jiàn dào，通過觀察達到滅苦的道路來斷除煩惱）斷除煩惱，會斷除幾種煩惱？ 答：見道斷一切及一切遍。（dá: jiàn dào duàn yī qiē jí yī qiē biàn）：通過見道可以斷除一切煩惱以及一切範圍的煩惱。 問：彼修斷法，幾使使？（wèn: bǐ xiū duàn fǎ, jǐ shǐ shǐ?）：如果通過修斷（xiū duàn，通過修行來斷除煩惱）斷除煩惱，會斷除幾種煩惱？ 答：修斷一切及一切遍。（dá: xiū duàn yī qiē jí yī qiē biàn）：通過修斷可以斷除一切煩惱以及一切範圍的煩惱。 如不定欲界系，色無**系亦如是。（rú bù dìng yù jiè xì, sè wú sè jiè xì yì rú shì）：就像不確定的欲界（yù jiè，眾生有情慾和物質慾望的界），色界（sè jiè，脫離粗糙的慾望但仍然有物質形態的界）和無色界（wú sè jiè，完全脫離物質形態的界）也是如此。 問：彼見苦斷法，幾使緣使非相應使？（wèn: bǐ jiàn kǔ duàn fǎ, jǐ shǐ yuán shǐ fēi xiāng yìng shǐ?）：如果通過見苦斷除煩惱，有多少煩惱是作為條件（緣使，yuán shǐ）但不是相應的煩惱（非相應使，fēi xiāng yìng shǐ）？ 答：作四句。緣使非相應者，見集斷一切遍使。（dá: zuò sì jù. yuán shǐ fēi xiāng yìng zhě, jiàn jí duàn yī qiē biàn shǐ）：回答分為四種情況。作為條件但不是相應的煩惱，是通過見集斷除的一切範圍的煩惱。 相應使非緣者無。（xiāng yìng shǐ fēi yuán zhě wú）：相應的煩惱但不是作為條件的，沒有。 緣使亦相應使者，見苦斷一切。（yuán shǐ yì xiāng yìng shǐ zhě, jiàn kǔ duàn yī qiē）：作為條件也是相應的煩惱，是通過見苦斷除的一切煩惱。 非緣使亦非相應使者，見集斷不一切遍，及見滅見道斷、修斷一切。（fēi yuán shǐ yì fēi xiāng yìng shǐ zhě, jiàn jí duàn bù yī qiē biàn, jí jiàn miè jiàn dào duàn, xiū duàn yī qiē）：既不是條件也不是相應的煩惱，是通過見集斷除的不是一切範圍的煩惱，以及通過見滅、見道和修斷斷除的一切煩惱。 問：彼見集斷法，幾使緣使非相應使？（wèn: bǐ jiàn jí duàn fǎ, jǐ shǐ yuán shǐ fēi xiāng yìng shǐ?）：如果通過見集斷除煩惱，有多少煩惱是作為條件但不是相應的煩惱？ 答：作四句。緣使非相應者，見苦斷一切遍。（dá: zuò sì jù. yuán shǐ fēi xiāng yìng zhě, jiàn kǔ duàn yī qiē biàn）：回答分為四種情況。作為條件但不是相應的煩惱，是通過見苦斷除的一切範圍的煩惱。 相應使非緣者無。（xiāng yìng shǐ fēi yuán zhě wú）：相應的煩惱但不是作為條件的，沒有。 緣使亦相應使者，見集斷一切。（yuán shǐ yì xiāng yìng shǐ zhě, jiàn jí duàn yī qiē）：作為條件也是相應的煩惱，是通過見集斷除的一切煩惱。 非緣使亦非相應使者，見苦斷不一切遍，及見滅見道斷、修斷一切。（fēi yuán shǐ yì fēi xiāng yìng shǐ zhě, jiàn kǔ duàn bù yī qiē biàn, jí jiàn miè jiàn dào duàn, xiū duàn yī qiē）：既不是條件也不是相應的煩惱，是通過見苦斷除的不是一切範圍的煩惱，以及通過見滅、見道和修斷斷除的一切煩惱。 問：彼見滅斷法，幾使緣使非相應使？（wèn: bǐ jiàn miè duàn fǎ, jǐ shǐ yuán shǐ fēi xiāng yìng shǐ?）：如果通過見滅斷除煩惱，有多少煩惱是作為條件但不是相應的煩惱？ 答：作四句。緣使非相應者，一切遍。（dá: zuò sì jù. yuán shǐ fēi xiāng yìng zhě, yī qiē biàn）：回答分為四種情況。作為條件但不是相應的煩惱，是一切範圍的煩惱。 相應使非緣者，見滅斷無漏緣使。（xiāng yìng shǐ fēi yuán zhě, jiàn miè duàn wú lòu yuán shǐ）：相應的煩惱但不是作為條件的，是通過見滅斷除的無漏（wú lòu，沒有煩惱）的條件煩惱。 緣使亦相應使者，見滅斷有漏緣使。（yuán shǐ yì xiāng yìng shǐ zhě, jiàn miè duàn yǒu lòu yuán shǐ）：作為條件也是相應的煩惱，是通過見滅斷除的有漏（yǒu lòu，有煩惱）的條件煩惱。 非緣使亦非相應使者，見苦集斷不一切遍、見道斷及修斷一切。（fēi yuán shǐ yì fēi xiāng yìng shǐ zhě, jiàn kǔ jí duàn bù yī qiē biàn, jiàn dào duàn jí xiū duàn yī qiē）：既不是條件也不是相應的煩惱，是通過見苦和見集斷除的不是一切範圍的煩惱，以及通過見道和修斷斷除的一切煩惱。 問：彼見道斷法，幾使緣使非相應使？（wèn: bǐ jiàn dào duàn fǎ, jǐ shǐ yuán shǐ fēi xiāng yìng shǐ?）：如果通過見道斷除煩惱，有多少煩惱是作為條件但不是相應的煩惱？ 答：作四句。緣使非相應者，一切遍。（dá: zuò sì jù. yuán shǐ fēi xiāng yìng zhě, yī qiē biàn）：回答分為四種情況。作為條件但不是相應的煩惱，是一切範圍的煩惱。 相應使非緣者，見道斷無漏緣使。（xiāng yìng shǐ fēi yuán zhě, jiàn dào duàn wú lòu yuán shǐ）：相應的煩惱但不是作為條件的，是通過見道斷除的無漏的條件煩惱。 緣使亦相應使者，見道斷有漏緣使。（yuán shǐ yì xiāng yìng shǐ zhě, jiàn dào duàn yǒu lòu yuán shǐ）：作為條件也是相應的煩惱，是通過見道斷除的有漏的條件煩惱。 非緣使亦非相應使者，見苦集斷不一切遍、見滅斷及修斷一切。（fēi yuán shǐ yì fēi xiāng yìng shǐ zhě, jiàn kǔ jí duàn bù yī qiē biàn, jiàn miè duàn jí xiū duàn yī qiē）：既不是條件也不是相應的煩惱，是通過見苦和見集斷除的不是一切範圍的煩惱，以及通過見滅和修斷斷除的一切煩惱。
【English Translation】 English version Severing All Pervasions. Question: If one severs through the Dharma of Seeing the Arising (of suffering) (jian ji, seeing the origin of suffering to sever afflictions), how many fetters (shi) are severed? Answer: Seeing the Arising severs all; seeing suffering (jian ku, seeing suffering to sever afflictions) severs all pervasions. Question: If one severs through the Dharma of Seeing the Cessation (of suffering) (jian mie, seeing the cessation of suffering to sever afflictions), how many fetters are severed? Answer: Seeing the Cessation severs all and all pervasions. Question: If one severs through the Dharma of Seeing the Path (to the cessation of suffering) (jian dao, seeing the path to the cessation of suffering to sever afflictions), how many fetters are severed? Answer: Seeing the Path severs all and all pervasions. Question: If one severs through Cultivation (xiu duan, severing afflictions through cultivation), how many fetters are severed? Answer: Cultivation severs all and all pervasions. Like the indeterminate realm of desire (yu jie, the realm of beings with desires for sense pleasures and material things), so too are the realms of form (se jie, the realm beyond coarse desires but still with material form) and formlessness (wu se jie, the realm completely beyond material form). Question: If one severs through the Dharma of Seeing Suffering, how many fetters are conditions (yuan shi) but not associated (fei xiang ying shi)? Answer: Make four categories. Those that are conditions but not associated are all pervasive fetters severed by seeing the arising. Associated fetters that are not conditions, there are none. Fetter that are both conditions and associated are all that are severed by seeing suffering. Fetter that are neither conditions nor associated are not all pervasive fetters severed by seeing the arising, and all that are severed by seeing the cessation, seeing the path, and cultivation. Question: If one severs through the Dharma of Seeing the Arising, how many fetters are conditions but not associated? Answer: Make four categories. Those that are conditions but not associated are all pervasive fetters severed by seeing suffering. Associated fetters that are not conditions, there are none. Fetter that are both conditions and associated are all that are severed by seeing the arising. Fetter that are neither conditions nor associated are not all pervasive fetters severed by seeing suffering, and all that are severed by seeing the cessation, seeing the path, and cultivation. Question: If one severs through the Dharma of Seeing the Cessation, how many fetters are conditions but not associated? Answer: Make four categories. Those that are conditions but not associated are all pervasions. Associated fetters that are not conditions are the unwholesome (wu lou, without outflows of afflictions) condition fetters severed by seeing the cessation. Fetters that are both conditions and associated are the wholesome (you lou, with outflows of afflictions) condition fetters severed by seeing the cessation. Fetters that are neither conditions nor associated are not all pervasive fetters severed by seeing suffering and arising, and all that are severed by seeing the path and cultivation. Question: If one severs through the Dharma of Seeing the Path, how many fetters are conditions but not associated? Answer: Make four categories. Those that are conditions but not associated are all pervasions. Associated fetters that are not conditions are the unwholesome condition fetters severed by seeing the path. Fetters that are both conditions and associated are the wholesome condition fetters severed by seeing the path. Fetters that are neither conditions nor associated are not all pervasive fetters severed by seeing suffering and arising, and all that are severed by seeing the cessation and cultivation.
問：彼修斷法，幾使緣使非相應使？答：作四句。緣使非相應者，一切遍。相應使非緣者無。緣使亦相應使者，修斷一切。非緣使亦非相應使者，見苦集斷不一切遍，及見滅見道斷一切。如不定欲界系，色無色界系亦如是。
即此二十法，即此見苦斷法、即此見集斷法、即此見滅斷法、即此見道斷法、即此修斷法，如不定欲界系，色無色界系亦如是。
問：即此見苦斷法，幾使使？答：即此見苦斷不一切遍。問：即此見集斷法，幾使使？答：即此見集斷不一切遍。問：即此見滅斷法，幾使使？答：即此見滅斷一切。問：即此見道斷法，幾使使？答：即此見道斷一切。問：即此修斷法，幾使使？答：即此修斷一切。如不定欲界系，色無色界系亦如是。
問：即此見苦斷法，幾使緣使非相應使？答作四句。緣使非相應者無。相應使非緣者無。緣使亦相應使者，見苦斷不一切遍。非緣使亦非相應使者無。
問：即此見集斷法，幾使緣使非相應使？答：作四句。緣使非相應者無。相應使非緣者無。緣使亦相應使者，見集斷不一切遍。非緣使亦非相應使者無。
問：即此見滅斷法，幾使緣使非相應使？答：作四句。緣使非相應者無。相應使非緣者，見滅斷無漏緣。緣使亦相應使者，見滅斷
【現代漢語翻譯】 現代漢語譯本 問：對於修斷法（bhāvanā-prahātavyā），有多少煩惱是緣所生之煩惱（hetu-klesha），有多少是相應之煩惱（samprayukta-klesha），有多少既非緣所生也非相應之煩惱？答：可以分為四種情況。屬於緣所生之煩惱但非相應之煩惱的，是一切普遍存在的情況。屬於相應之煩惱但非緣所生的，沒有。既是緣所生之煩惱又是相應之煩惱的，是修斷法所斷除的一切煩惱。既非緣所生之煩惱也非相應之煩惱的，是見苦諦（duhkha-satya）和見集諦（samudaya-satya）所斷除的非一切普遍存在的煩惱，以及見滅諦（nirodha-satya）和見道諦（marga-satya）所斷除的一切煩惱。如同不定地欲界系（kāma-dhātu），色界（rupa-dhātu）和無色界（arupa-dhātu）也是如此。
這二十種法，即見苦諦所斷之法、見集諦所斷之法、見滅諦所斷之法、見道諦所斷之法、修斷法，如同不定地欲界系，色界和無色界也是如此。
問：對於見苦諦所斷之法，有多少是煩惱？答：見苦諦所斷之法並非一切普遍存在。問：對於見集諦所斷之法，有多少是煩惱？答：見集諦所斷之法並非一切普遍存在。問：對於見滅諦所斷之法，有多少是煩惱？答：見滅諦所斷之法是一切。問：對於見道諦所斷之法，有多少是煩惱？答：見道諦所斷之法是一切。問：對於修斷法，有多少是煩惱？答：修斷法是一切。如同不定地欲界系，色界和無色界也是如此。
問：對於見苦諦所斷之法，有多少是緣所生之煩惱，有多少是相應之煩惱，有多少既非緣所生也非相應之煩惱？答：可以分為四種情況。屬於緣所生之煩惱但非相應之煩惱的，沒有。屬於相應之煩惱但非緣所生的，沒有。既是緣所生之煩惱又是相應之煩惱的，是見苦諦所斷的非一切普遍存在的煩惱。既非緣所生之煩惱也非相應之煩惱的，沒有。
問：對於見集諦所斷之法，有多少是緣所生之煩惱，有多少是相應之煩惱，有多少既非緣所生也非相應之煩惱？答：可以分為四種情況。屬於緣所生之煩惱但非相應之煩惱的，沒有。屬於相應之煩惱但非緣所生的，沒有。既是緣所生之煩惱又是相應之煩惱的，是見集諦所斷的非一切普遍存在的煩惱。既非緣所生之煩惱也非相應之煩惱的，沒有。
問：對於見滅諦所斷之法，有多少是緣所生之煩惱，有多少是相應之煩惱，有多少既非緣所生也非相應之煩惱？答：可以分為四種情況。屬於緣所生之煩惱但非相應之煩惱的，沒有。屬於相應之煩惱但非緣所生的，是見滅諦所斷的無漏緣（anāsrava-hetu）。既是緣所生之煩惱又是相應之煩惱的，是見滅諦所斷的
【English Translation】 English version Question: Regarding what is abandoned by cultivation (bhāvanā-prahātavyā), how many are afflictions arising from a cause (hetu-klesha), how many are associated afflictions (samprayukta-klesha), and how many are neither afflictions arising from a cause nor associated afflictions? Answer: Make four categories. Those that are afflictions arising from a cause but not associated afflictions are all pervasive. Those that are associated afflictions but not arising from a cause are none. Those that are both afflictions arising from a cause and associated afflictions are all that is abandoned by cultivation. Those that are neither afflictions arising from a cause nor associated afflictions are not all pervasive for what is abandoned by seeing the truth of suffering (duhkha-satya) and the truth of origin (samudaya-satya), and all that is abandoned by seeing the truth of cessation (nirodha-satya) and the truth of the path (marga-satya). It is the same as the undetermined realm of desire (kāma-dhātu); the realm of form (rupa-dhātu) and the formless realm (arupa-dhātu) are also the same.
These twenty dharmas, namely what is abandoned by seeing the truth of suffering, what is abandoned by seeing the truth of origin, what is abandoned by seeing the truth of cessation, what is abandoned by seeing the truth of the path, and what is abandoned by cultivation, are the same as the undetermined realm of desire; the realm of form and the formless realm are also the same.
Question: Regarding what is abandoned by seeing the truth of suffering, how many are afflictions? Answer: What is abandoned by seeing the truth of suffering is not all pervasive. Question: Regarding what is abandoned by seeing the truth of origin, how many are afflictions? Answer: What is abandoned by seeing the truth of origin is not all pervasive. Question: Regarding what is abandoned by seeing the truth of cessation, how many are afflictions? Answer: What is abandoned by seeing the truth of cessation is all. Question: Regarding what is abandoned by seeing the truth of the path, how many are afflictions? Answer: What is abandoned by seeing the truth of the path is all. Question: Regarding what is abandoned by cultivation, how many are afflictions? Answer: What is abandoned by cultivation is all. It is the same as the undetermined realm of desire; the realm of form and the formless realm are also the same.
Question: Regarding what is abandoned by seeing the truth of suffering, how many are afflictions arising from a cause, how many are associated afflictions, and how many are neither afflictions arising from a cause nor associated afflictions? Answer: Make four categories. Those that are afflictions arising from a cause but not associated afflictions are none. Those that are associated afflictions but not arising from a cause are none. Those that are both afflictions arising from a cause and associated afflictions are not all pervasive for what is abandoned by seeing the truth of suffering. Those that are neither afflictions arising from a cause nor associated afflictions are none.
Question: Regarding what is abandoned by seeing the truth of origin, how many are afflictions arising from a cause, how many are associated afflictions, and how many are neither afflictions arising from a cause nor associated afflictions? Answer: Make four categories. Those that are afflictions arising from a cause but not associated afflictions are none. Those that are associated afflictions but not arising from a cause are none. Those that are both afflictions arising from a cause and associated afflictions are not all pervasive for what is abandoned by seeing the truth of origin. Those that are neither afflictions arising from a cause nor associated afflictions are none.
Question: Regarding what is abandoned by seeing the truth of cessation, how many are afflictions arising from a cause, how many are associated afflictions, and how many are neither afflictions arising from a cause nor associated afflictions? Answer: Make four categories. Those that are afflictions arising from a cause but not associated afflictions are none. Those that are associated afflictions but not arising from a cause are the unpolluted cause (anāsrava-hetu) abandoned by seeing the truth of cessation. Those that are both afflictions arising from a cause and associated afflictions are what is abandoned by seeing the truth of cessation.
有漏緣。非緣使亦非相應使者無。
問：即此見道斷法，幾使緣使非相應使？答：作四句。緣使非相應者無。相應使非緣者，見道斷無漏緣。緣使亦相應使者，見道斷有漏緣。非緣使亦非相應使者無。
問：即此修斷法，幾使緣使非相應使？答：作四句。緣使非相應者無。相應使非緣者無。緣使亦相應使者，即修斷一切。非緣使亦非相應使者無。如不定欲界系，色無色界系亦如是。二十心者，見苦斷心、見集斷心、見滅斷心、見道斷心、修斷心，如不定欲界系，色無色界系亦如是。
問：見苦斷心，幾使使？答：見苦斷一切、見集斷一切遍。彼相應法，見苦斷一切、見集斷一切遍。彼所起心不相應行，見苦斷一切、見集斷一切遍。
問：見集斷心，幾使使？答：見集斷一切、見苦斷一切遍。彼相應法，見集斷一切、見苦斷一切遍。彼所起心不相應行，見集斷一切、見苦斷一切遍。
問：見滅斷心，幾使使？答：見滅斷一切及一切遍。彼相應法，見滅斷一切及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。
問：見道斷心，幾使使？答：見道斷一切及一切遍。彼相應法，見道斷一切及一切遍。彼所起心不相應行，見道斷有漏緣及一切遍。
問：修斷心，幾使使？答：
【現代漢語翻譯】 現代漢語譯本： 有漏的緣。不是緣使也不是相應使的沒有。
問：對於這見道所斷的法，有幾種是緣使、非相應使？答：可以分成四句。是緣使但不是相應使的沒有。是相應使但不是緣使的，是見道所斷的無漏緣。既是緣使又是相應使的，是見道所斷的有漏緣。不是緣使也不是相應使的沒有。
問：對於這修道所斷的法，有幾種是緣使、非相應使？答：可以分成四句。是緣使但不是相應使的沒有。是相應使但不是緣使的沒有。既是緣使又是相應使的，就是修道所斷的一切。不是緣使也不是相應使的沒有。如不定欲界系一樣，色無色界系也是這樣。二十種心，即見苦斷心、見集斷心、見滅斷心、見道斷心、修斷心，如不定欲界系一樣，色無色界系也是這樣。
問：見苦斷心，有幾種使？答：見苦斷一切、見集斷一切普遍存在。與它相應的法，見苦斷一切、見集斷一切普遍存在。它所生起的心不相應行，見苦斷一切、見集斷一切普遍存在。
問：見集斷心，有幾種使？答：見集斷一切、見苦斷一切普遍存在。與它相應的法，見集斷一切、見苦斷一切普遍存在。它所生起的心不相應行，見集斷一切、見苦斷一切普遍存在。
問：見滅斷心，有幾種使？答：見滅斷一切以及一切普遍存在。與它相應的法，見滅斷一切以及一切普遍存在。它所生起的心不相應行，見滅斷有漏緣以及一切普遍存在。
問：見道斷心，有幾種使？答：見道斷一切以及一切普遍存在。與它相應的法，見道斷一切以及一切普遍存在。它所生起的心不相應行，見道斷有漏緣以及一切普遍存在。
問：修斷心，有幾種使？答：
【English Translation】 English version: Conditioned by outflows (有漏緣, yǒu lòu yuán). There are none that are neither conditioned causes (緣使, yuán shǐ) nor associated causes (相應使, xiāng yìng shǐ).
Question: Regarding the dharmas (法, fǎ) severed by the Path of Seeing (見道, jiàn dào), how many are conditioned causes, non-associated causes? Answer: Formulate four possibilities. There are none that are conditioned causes but not associated causes. Those that are associated causes but not conditioned causes are the outflows conditioned by the Path of Seeing. Those that are both conditioned causes and associated causes are the outflows conditioned by the Path of Seeing. There are none that are neither conditioned causes nor associated causes.
Question: Regarding the dharmas severed by cultivation (修斷, xiū duàn), how many are conditioned causes, non-associated causes? Answer: Formulate four possibilities. There are none that are conditioned causes but not associated causes. There are none that are associated causes but not conditioned causes. Those that are both conditioned causes and associated causes are all that are severed by cultivation. There are none that are neither conditioned causes nor associated causes. Just like the uncertain realm of desire (不定欲界系, bù dìng yù jiè xì), so too are the realms of form and formlessness (色無色界系, sè wú sè jiè xì). The twenty types of minds are: the mind that severs suffering (見苦斷心, jiàn kǔ duàn xīn), the mind that severs accumulation (見集斷心, jiàn jí duàn xīn), the mind that severs cessation (見滅斷心, jiàn miè duàn xīn), the mind that severs the path (見道斷心, jiàn dào duàn xīn), and the mind that severs through cultivation (修斷心, xiū duàn xīn). Just like the uncertain realm of desire, so too are the realms of form and formlessness.
Question: The mind that severs suffering, how many 'shǐ' (使, shǐ - defilements/tendencies) does it sever? Answer: The mind that severs suffering severs all, and the mind that severs accumulation pervades all. The associated dharmas with it, the mind that severs suffering severs all, and the mind that severs accumulation pervades all. The non-associated formations of mind arising from it, the mind that severs suffering severs all, and the mind that severs accumulation pervades all.
Question: The mind that severs accumulation, how many 'shǐ' does it sever? Answer: The mind that severs accumulation severs all, and the mind that severs suffering pervades all. The associated dharmas with it, the mind that severs accumulation severs all, and the mind that severs suffering pervades all. The non-associated formations of mind arising from it, the mind that severs accumulation severs all, and the mind that severs suffering pervades all.
Question: The mind that severs cessation, how many 'shǐ' does it sever? Answer: The mind that severs cessation severs all, and all pervades. The associated dharmas with it, the mind that severs cessation severs all, and all pervades. The non-associated formations of mind arising from it, the mind that severs cessation severs outflows conditioned (有漏緣, yǒu lòu yuán), and all pervades.
Question: The mind that severs the path, how many 'shǐ' does it sever? Answer: The mind that severs the path severs all, and all pervades. The associated dharmas with it, the mind that severs the path severs all, and all pervades. The non-associated formations of mind arising from it, the mind that severs the path severs outflows conditioned, and all pervades.
Question: The mind that severs through cultivation, how many 'shǐ' does it sever? Answer:
修斷一切及一切遍。彼相應法，修斷一切及一切遍。彼所起心不相應行，修斷一切及一切遍。如不定欲界系，色無色界系亦如是。
問：見苦斷心，幾使緣使非相應使？答：作四句。緣使非相應者，見集斷一切遍。相應使非緣者無。緣使亦相應使者，見苦斷一切。非緣使亦非相應使者，見集斷不一切遍，見滅見道及修斷一切。彼相應法四句，即如心說。彼所起心不相應行，見苦斷一切、見集斷一切遍。此使緣使非相應使，余非緣使亦非相應使。
問：見集斷心，幾使緣使非相應使？答：作四句。緣使非相應者，見苦斷一切遍。相應使非緣者無。緣使亦相應使者，見集斷一切。非緣使亦非相應使者，見苦斷不一切遍，見滅見道及修斷一切。彼相應法四句，即如心說。彼所起心不相應行，見集斷一切、見苦斷一切遍。此使緣使非相應使，余非緣使亦非相應使。
問：見滅斷心，幾使緣使非相應使？答：作四句。緣使非相應者，一切遍。相應使非緣者，見滅斷無漏緣。緣使亦相應使者，見滅斷有漏緣。非緣使亦非相應使者，見苦集斷不一切遍，見道及修斷一切。彼相應法四句，即如心說。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。如見滅斷，見道斷亦如是。
【現代漢語翻譯】 現代漢語譯本 修斷一切煩惱以及一切普遍存在的煩惱。與此相應的法，修斷一切煩惱以及一切普遍存在的煩惱。由此生起的心不相應行，修斷一切煩惱以及一切普遍存在的煩惱。如同不定地欲界所繫縛的煩惱，色界和無色界所繫縛的煩惱也是如此。
問：以見苦（Dukkha Satya，苦諦）而斷除的心，有多少煩惱是緣使（hetu-paccaya，因緣）而非相應使（samprayukta-hetu，相應因）？答：作四句分別。是緣使而非相應使的，以見集（Samudaya Satya，集諦）而斷除一切普遍存在的煩惱。是相應使而非緣使的，沒有。既是緣使又是相應使的，以見苦而斷除一切煩惱。既非緣使也非相應使的，以見集而斷除不一切普遍存在的煩惱，以見滅（Nirodha Satya，滅諦）、見道（Magga Satya，道諦）以及修斷（bhavana-pahatabba，修所斷）而斷除一切煩惱。與此相應的法，四句分別如同對心所作的說明。由此生起的心不相應行，以見苦而斷除一切煩惱，以見集而斷除一切普遍存在的煩惱。這些煩惱是緣使而非相應使，其餘的既非緣使也非相應使。
問：以見集而斷除的心，有多少煩惱是緣使而非相應使？答：作四句分別。是緣使而非相應使的，以見苦而斷除一切普遍存在的煩惱。是相應使而非緣使的，沒有。既是緣使又是相應使的，以見集而斷除一切煩惱。既非緣使也非相應使的，以見苦而斷除不一切普遍存在的煩惱，以見滅、見道以及修斷而斷除一切煩惱。與此相應的法，四句分別如同對心所作的說明。由此生起的心不相應行，以見集而斷除一切煩惱，以見苦而斷除一切普遍存在的煩惱。這些煩惱是緣使而非相應使，其餘的既非緣使也非相應使。
問：以見滅而斷除的心，有多少煩惱是緣使而非相應使？答：作四句分別。是緣使而非相應使的，一切普遍存在的煩惱。是相應使而非緣使的，以見滅而斷除無漏緣（anāsrava-paccaya，無漏因緣）。既是緣使又是相應使的，以見滅而斷除有漏緣（sāsrava-paccaya，有漏因緣）。既非緣使也非相應使的，以見苦集（Dukkha Samudaya，苦集）而斷除不一切普遍存在的煩惱，以見道以及修斷而斷除一切煩惱。與此相應的法，四句分別如同對心所作的說明。由此生起的心不相應行，以見滅而斷除有漏緣以及一切普遍存在的煩惱。這些煩惱是緣使而非相應使，其餘的既非緣使也非相應使。如同以見滅而斷除，以見道而斷除也是如此。
【English Translation】 English version Cutting off all and all pervasive. The corresponding dharmas, cutting off all and all pervasive. The citta-viprayukta-samskaras (non-associated formations) arising from them, cutting off all and all pervasive. Just as the uncertain desire realm is bound, so are the form and formless realms.
Question: When the mind is cut off by seeing suffering (Dukkha Satya), how many defilements are hetu-paccaya (cause-condition) and not samprayukta-hetu (associated cause)? Answer: Make four distinctions. Those that are hetu-paccaya but not samprayukta-hetu, are those cut off by seeing arising (Samudaya Satya), all pervasive. Those that are samprayukta-hetu but not hetu-paccaya, there are none. Those that are both hetu-paccaya and samprayukta-hetu, are those cut off by seeing suffering, all. Those that are neither hetu-paccaya nor samprayukta-hetu, are those cut off by seeing arising, not all pervasive, those cut off by seeing cessation (Nirodha Satya), seeing the path (Magga Satya), and bhavana-pahatabba (cultivation to be abandoned), all. The four distinctions of the corresponding dharmas are as explained for the mind. The citta-viprayukta-samskaras arising from them, are those cut off by seeing suffering, all, and those cut off by seeing arising, all pervasive. These defilements are hetu-paccaya but not samprayukta-hetu, the rest are neither hetu-paccaya nor samprayukta-hetu.
Question: When the mind is cut off by seeing arising, how many defilements are hetu-paccaya and not samprayukta-hetu? Answer: Make four distinctions. Those that are hetu-paccaya but not samprayukta-hetu, are those cut off by seeing suffering, all pervasive. Those that are samprayukta-hetu but not hetu-paccaya, there are none. Those that are both hetu-paccaya and samprayukta-hetu, are those cut off by seeing arising, all. Those that are neither hetu-paccaya nor samprayukta-hetu, are those cut off by seeing suffering, not all pervasive, those cut off by seeing cessation, seeing the path, and bhavana-pahatabba, all. The four distinctions of the corresponding dharmas are as explained for the mind. The citta-viprayukta-samskaras arising from them, are those cut off by seeing arising, all, and those cut off by seeing suffering, all pervasive. These defilements are hetu-paccaya but not samprayukta-hetu, the rest are neither hetu-paccaya nor samprayukta-hetu.
Question: When the mind is cut off by seeing cessation, how many defilements are hetu-paccaya and not samprayukta-hetu? Answer: Make four distinctions. Those that are hetu-paccaya but not samprayukta-hetu, are all pervasive. Those that are samprayukta-hetu but not hetu-paccaya, are those cut off by seeing cessation, anāsrava-paccaya (untainted condition). Those that are both hetu-paccaya and samprayukta-hetu, are those cut off by seeing cessation, sāsrava-paccaya (tainted condition). Those that are neither hetu-paccaya nor samprayukta-hetu, are those cut off by seeing suffering and arising (Dukkha Samudaya), not all pervasive, those cut off by seeing the path and bhavana-pahatabba, all. The four distinctions of the corresponding dharmas are as explained for the mind. The citta-viprayukta-samskaras arising from them, are those cut off by seeing cessation, sāsrava-paccaya and all pervasive. These defilements are hetu-paccaya but not samprayukta-hetu, the rest are neither hetu-paccaya nor samprayukta-hetu. Just as cutting off by seeing cessation, so too is cutting off by seeing the path.
問：修斷心，幾使緣使非相應使？答作四句。緣使非相應者，一切遍。相應使非緣者無。緣使亦相應使者，修斷一切。非緣使亦非相應使者，見苦集斷不一切遍，及見滅見道斷一切。彼相應法四句，即如心說。彼所起心不相應行，修斷一切及一切遍。此使緣使非相應使，余非緣使亦非相應使。如不定欲界系，色無色界系亦如是。
四十八心者，見滅斷邪見相應心、見滅斷疑相應心、見滅斷邪見疑相應心、見滅斷邪見不相應心、見滅斷疑不相應心、見滅斷邪見疑不相應心。如見滅斷，見道斷亦如是。如不定欲界系，色無色界系亦如是。
問：見滅斷邪見相應心，幾使使？答：見滅斷邪見相應無明，見滅斷有漏緣及一切遍。彼相應法，見滅斷邪見相應無明，見滅斷有漏緣及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。
問：見滅斷疑相應心，幾使使？答：見滅斷疑相應無明，見滅斷有漏緣及一切遍。彼相應法，見滅斷疑相應無明，見滅斷有漏緣及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。
問：見滅斷邪見疑相應心，幾使使？答：見滅斷邪見疑相應無明，見滅斷有漏緣及一切遍。彼相應法，見滅斷邪見疑相應無明，見滅斷有漏緣及一切遍。彼所起心不相應行，見滅斷有
【現代漢語翻譯】 現代漢語譯本 問：修斷心（通過修行斷除的心），有多少是緣使（Pratyaya-anuśaya，以因緣為基礎的煩惱）和非相應使（Visamyoga-anuśaya，不相應的煩惱）？答：作四句分別。
緣使非相應使者，一切遍（Sarvatraga，普遍存在）。相應使非緣使者，無。緣使亦相應使者，修斷一切。非緣使亦非相應使者，見苦集斷（Dṛṣṭi-heya，通過見苦諦和集諦斷除的煩惱）不一切遍，及見滅見道斷（Dṛṣṭi-heya，通過見滅諦和道諦斷除的煩惱）一切。彼相應法四句，即如心說。彼所起心不相應行，修斷一切及一切遍。此使緣使非相應使，余非緣使亦非相應使。如不定欲界系（Aniyata-kāmadhātu-saṃyojana，不定的欲界繫縛），色無色界系（Rūpārūpadhātu-saṃyojana，色界和無色界繫縛）亦如是。
四十八心者，見滅斷邪見相應心（Dṛṣṭi-heya-nirodha-satya-dṛṣṭi-anuśaya-saṃprayukta-citta，通過見滅諦斷除的與邪見相應的意識）、見滅斷疑相應心（Dṛṣṭi-heya-nirodha-satya-vicikitsā-anuśaya-saṃprayukta-citta，通過見滅諦斷除的與疑相應的意識）、見滅斷邪見疑相應心（Dṛṣṭi-heya-nirodha-satya-dṛṣṭi-vicikitsā-anuśaya-saṃprayukta-citta，通過見滅諦斷除的與邪見和疑相應的意識）、見滅斷邪見不相應心（Dṛṣṭi-heya-nirodha-satya-dṛṣṭi-visamyoga-citta，通過見滅諦斷除的與邪見不相應的意識）、見滅斷疑不相應心（Dṛṣṭi-heya-nirodha-satya-vicikitsā-visamyoga-citta，通過見滅諦斷除的與疑不相應的意識）、見滅斷邪見疑不相應心（Dṛṣṭi-heya-nirodha-satya-dṛṣṭi-vicikitsā-visamyoga-citta，通過見滅諦斷除的與邪見和疑不相應的意識）。如見滅斷，見道斷亦如是。如不定欲界系，色無色界系亦如是。
問：見滅斷邪見相應心，有多少使（Anuśaya，煩惱）使（使動）？答：見滅斷邪見相應無明（Dṛṣṭi-heya-nirodha-satya-dṛṣṭi-anuśaya-saṃprayukta-avidyā，通過見滅諦斷除的與邪見相應的無明），見滅斷有漏緣（Dṛṣṭi-heya-nirodha-satya-sāsrava-pratyaya，通過見滅諦斷除的有漏之緣）及一切遍。彼相應法，見滅斷邪見相應無明，見滅斷有漏緣及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。
問：見滅斷疑相應心，有多少使使？答：見滅斷疑相應無明（Dṛṣṭi-heya-nirodha-satya-vicikitsā-anuśaya-saṃprayukta-avidyā，通過見滅諦斷除的與疑相應的無明），見滅斷有漏緣及一切遍。彼相應法，見滅斷疑相應無明，見滅斷有漏緣及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。
問：見滅斷邪見疑相應心，有多少使使？答：見滅斷邪見疑相應無明（Dṛṣṭi-heya-nirodha-satya-dṛṣṭi-vicikitsā-anuśaya-saṃprayukta-avidyā，通過見滅諦斷除的與邪見和疑相應的無明），見滅斷有漏緣及一切遍。彼相應法，見滅斷邪見疑相應無明，見滅斷有
【English Translation】 English version Question: Of the mind that is abandoned through cultivation, how many are associated with Pratyaya-anuśaya (latent tendencies based on conditions) and Visamyoga-anuśaya (latent tendencies of non-association)? Answer: Make four distinctions.
Those that are Pratyaya-anuśaya but not Visamyoga-anuśaya are Sarvatraga (all-pervasive). Those that are associated with Anuśaya but not Pratyaya-anuśaya are none. Those that are both Pratyaya-anuśaya and associated with Anuśaya are all abandoned through cultivation. Those that are neither Pratyaya-anuśaya nor associated with Anuśaya are not all-pervasive when abandoned through seeing the truths of suffering and origin (Dṛṣṭi-heya), but are all abandoned through seeing the truths of cessation and the path (Dṛṣṭi-heya). The four distinctions of their associated dharmas are as described for the mind. The non-associated formations arising from them are all abandoned through cultivation and are all-pervasive. This Anuśaya is Pratyaya-anuśaya and not Visamyoga-anuśaya; the rest are neither Pratyaya-anuśaya nor Visamyoga-anuśaya. Just as with the indeterminate ties of the desire realm (Aniyata-kāmadhātu-saṃyojana), so it is with the ties of the form and formless realms (Rūpārūpadhātu-saṃyojana).
The forty-eight minds are: the mind associated with wrong views abandoned through seeing cessation (Dṛṣṭi-heya-nirodha-satya-dṛṣṭi-anuśaya-saṃprayukta-citta), the mind associated with doubt abandoned through seeing cessation (Dṛṣṭi-heya-nirodha-satya-vicikitsā-anuśaya-saṃprayukta-citta), the mind associated with both wrong views and doubt abandoned through seeing cessation (Dṛṣṭi-heya-nirodha-satya-dṛṣṭi-vicikitsā-anuśaya-saṃprayukta-citta), the mind not associated with wrong views abandoned through seeing cessation (Dṛṣṭi-heya-nirodha-satya-dṛṣṭi-visamyoga-citta), the mind not associated with doubt abandoned through seeing cessation (Dṛṣṭi-heya-nirodha-satya-vicikitsā-visamyoga-citta), the mind not associated with both wrong views and doubt abandoned through seeing cessation (Dṛṣṭi-heya-nirodha-satya-dṛṣṭi-vicikitsā-visamyoga-citta). Just as with abandonment through seeing cessation, so it is with abandonment through seeing the path. Just as with the indeterminate ties of the desire realm, so it is with the ties of the form and formless realms.
Question: How many Anuśayas (latent tendencies) cause the mind associated with wrong views abandoned through seeing cessation to cause? Answer: The ignorance associated with wrong views abandoned through seeing cessation (Dṛṣṭi-heya-nirodha-satya-dṛṣṭi-anuśaya-saṃprayukta-avidyā), the conditioned ties abandoned through seeing cessation (Dṛṣṭi-heya-nirodha-satya-sāsrava-pratyaya), and all that is all-pervasive. Their associated dharmas are the ignorance associated with wrong views abandoned through seeing cessation, the conditioned ties abandoned through seeing cessation, and all that is all-pervasive. The non-associated formations arising from them are the conditioned ties abandoned through seeing cessation and all that is all-pervasive.
Question: How many Anuśayas cause the mind associated with doubt abandoned through seeing cessation to cause? Answer: The ignorance associated with doubt abandoned through seeing cessation (Dṛṣṭi-heya-nirodha-satya-vicikitsā-anuśaya-saṃprayukta-avidyā), the conditioned ties abandoned through seeing cessation, and all that is all-pervasive. Their associated dharmas are the ignorance associated with doubt abandoned through seeing cessation, the conditioned ties abandoned through seeing cessation, and all that is all-pervasive. The non-associated formations arising from them are the conditioned ties abandoned through seeing cessation and all that is all-pervasive.
Question: How many Anuśayas cause the mind associated with both wrong views and doubt abandoned through seeing cessation to cause? Answer: The ignorance associated with both wrong views and doubt abandoned through seeing cessation (Dṛṣṭi-heya-nirodha-satya-dṛṣṭi-vicikitsā-anuśaya-saṃprayukta-avidyā), the conditioned ties abandoned through seeing
漏緣及一切遍。
問：見滅斷邪見不相應心，幾使使？答：除見滅斷邪見彼相應無明，余見滅斷一切及一切遍。彼相應法，除見滅斷邪見相應無明，余見滅斷一切及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。
問：見滅斷疑不相應心，幾使使？答：除見滅斷疑相應無明，余見滅斷一切及一切遍。彼相應法，除見滅斷疑相應無明，余見滅斷一切及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。
問：見滅斷邪見疑不相應心，幾使使？答：除見滅斷邪見疑相應無明，余見滅斷一切及一切遍。彼相應法，除見滅斷邪見疑相應無明，余見滅斷一切及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。如見滅斷，見道斷亦如是。如不定欲界系，色無色界系亦如是。
問：見滅斷邪見相應心，幾使緣使非相應使？答：作四句。緣使非相應者，見滅斷有漏緣及一切遍。相應使非緣者，見滅斷邪見相應無明。緣使亦相應使者無。非緣使亦非相應使者，除見滅斷邪見相應無明，余見滅斷無漏緣，見苦集斷不一切遍，見道及修斷一切。彼相應法四句，即如心說。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。
問：見滅斷疑相應心，幾使緣使非相
【現代漢語翻譯】 現代漢語譯本 漏緣及一切遍。
問：見滅斷邪見不相應心，幾使使？答：除見滅斷邪見彼相應無明（Avidya，指無知），余見滅斷一切及一切遍。彼相應法，除見滅斷邪見相應無明，余見滅斷一切及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。
問：見滅斷疑不相應心，幾使使？答：除見滅斷疑相應無明，余見滅斷一切及一切遍。彼相應法，除見滅斷疑相應無明，余見滅斷一切及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。
問：見滅斷邪見疑不相應心，幾使使？答：除見滅斷邪見疑相應無明，余見滅斷一切及一切遍。彼相應法，除見滅斷邪見疑相應無明，余見滅斷一切及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。如見滅斷，見道斷亦如是。如不定欲界系，色無色界系亦如是。
問：見滅斷邪見相應心，幾使緣使非相應使？答：作四句。緣使非相應者，見滅斷有漏緣及一切遍。相應使非緣者，見滅斷邪見相應無明。緣使亦相應使者無。非緣使亦非相應使者，除見滅斷邪見相應無明，余見滅斷無漏緣，見苦集斷不一切遍，見道及修斷一切。彼相應法四句，即如心說。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。
問：見滅斷疑相應心，幾使緣使非相應
【English Translation】 English version Leaky conditions and all pervasive.
Question: When the view is extinguished, severing wrong views and non-corresponding mind, how many fetters (Samyoojana) are severed? Answer: Except for the ignorance (Avidya) corresponding to the wrong views that are severed by the extinction of views, the remaining are severed by the extinction of views, all and all pervasive. Of the corresponding dharmas, except for the ignorance corresponding to the wrong views that are severed by the extinction of views, the remaining are severed by the extinction of views, all and all pervasive. The non-corresponding formations arising from them are severed by the extinction of views, those conditioned by outflows and all pervasive.
Question: When the view is extinguished, severing doubt and non-corresponding mind, how many fetters are severed? Answer: Except for the ignorance corresponding to the doubt that is severed by the extinction of views, the remaining are severed by the extinction of views, all and all pervasive. Of the corresponding dharmas, except for the ignorance corresponding to the doubt that is severed by the extinction of views, the remaining are severed by the extinction of views, all and all pervasive. The non-corresponding formations arising from them are severed by the extinction of views, those conditioned by outflows and all pervasive.
Question: When the view is extinguished, severing wrong views, doubt, and non-corresponding mind, how many fetters are severed? Answer: Except for the ignorance corresponding to the wrong views and doubt that is severed by the extinction of views, the remaining are severed by the extinction of views, all and all pervasive. Of the corresponding dharmas, except for the ignorance corresponding to the wrong views and doubt that is severed by the extinction of views, the remaining are severed by the extinction of views, all and all pervasive. The non-corresponding formations arising from them are severed by the extinction of views, those conditioned by outflows and all pervasive. Just as the extinction of views, so too is the extinction of the path of seeing. Just as the indeterminate realm of desire, so too are the realms of form and formlessness.
Question: When the view is extinguished, severing the mind corresponding to wrong views, how many fetters are conditioned and not corresponding? Answer: Make four statements. Those that are conditioned and not corresponding are severed by the extinction of views, those conditioned by outflows and all pervasive. Those that are corresponding and not conditioned are the ignorance corresponding to the wrong views that are severed by the extinction of views. There are none that are both conditioned and corresponding. Those that are neither conditioned nor corresponding, except for the ignorance corresponding to the wrong views that are severed by the extinction of views, the remaining are severed by the extinction of views, those conditioned by non-outflows, the extinction of suffering and accumulation is not all pervasive, the extinction of the path and cultivation is all. The four statements of the corresponding dharmas are as the mind is spoken of. The non-corresponding formations arising from them are severed by the extinction of views, those conditioned by outflows and all pervasive. These fetters are conditioned and not corresponding, the remaining are neither conditioned nor corresponding.
Question: When the view is extinguished, severing the mind corresponding to doubt, how many fetters are conditioned and not corresponding?
應使？答：作四句。緣使非相應者，見滅斷有漏緣及一切遍。相應使非緣者，見滅斷疑相應無明。緣使亦相應使者無。非緣使亦非相應使者，除見滅斷疑相應無明，余見滅斷無漏緣，見苦集斷不一切遍，見道及修斷一切。彼相應法四句，即如心說。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。
問：見滅斷邪見疑相應心，幾使緣使非相應使？答：作四句。緣使非相應者，見滅斷有漏緣及一切遍。相應使非緣者，見滅斷邪見疑相應無明。緣使亦相應使者無。非緣使亦非相應使者，除見滅斷邪見疑相應無明，余見滅斷無漏緣，見苦集斷不一切遍，見道及修斷一切。彼相應法四句，即如心說。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。
問：見滅斷邪見不相應心，幾使緣使非相應使？答：作四句。緣使非相應者，一切遍。相應使非緣者，除見滅斷邪見相應無明，余見滅斷無漏緣。緣使亦相應使者，見滅斷有漏緣。非緣使亦非相應使者，見滅斷邪見相應無明，見苦集斷不一切遍，見道及修斷一切。彼相應法四句，即如心說。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。
問：見
【現代漢語翻譯】 現代漢語譯本 問：應使（ying shi，應隨之生起的煩惱）如何？答：分為四句。作為緣使（yuan shi，作為生起之緣的煩惱）而非相應使（xiang ying shi，與心相應的煩惱）的，是見滅所斷的有漏緣以及一切遍行煩惱。作為相應使而非緣使的，是見滅所斷的疑相應無明（yi xiang ying wu ming，與懷疑相應的無明）。既是緣使又是相應使的，沒有。既非緣使又非相應使的，除了見滅所斷的疑相應無明，其餘的是見滅所斷的無漏緣，見苦集所斷的不一切遍行煩惱，見道及修所斷的一切煩惱。與這些煩惱相應之法的四句分類，就像對心（xin，意識）的分類一樣。由這些煩惱所引起的心不相應行（xin bu xiang ying xing，不與心相應的行為），是見滅所斷的有漏緣以及一切遍行煩惱。這裡，這些煩惱是緣使而非相應使，其餘的煩惱既非緣使也非相應使。
問：見滅所斷的邪見疑相應心（xie jian yi xiang ying xin，與邪見和懷疑相應的心），有幾種煩惱是緣使而非相應使？答：分為四句。作為緣使而非相應使的，是見滅所斷的有漏緣以及一切遍行煩惱。作為相應使而非緣使的，是見滅所斷的邪見疑相應無明。既是緣使又是相應使的，沒有。既非緣使又非相應使的，除了見滅所斷的邪見疑相應無明，其餘的是見滅所斷的無漏緣，見苦集所斷的不一切遍行煩惱，見道及修所斷的一切煩惱。與這些煩惱相應之法的四句分類，就像對心的分類一樣。由這些煩惱所引起的心不相應行，是見滅所斷的有漏緣以及一切遍行煩惱。這裡，這些煩惱是緣使而非相應使，其餘的煩惱既非緣使也非相應使。
問：見滅所斷的邪見不相應心（xie jian bu xiang ying xin，與邪見不相應的心），有幾種煩惱是緣使而非相應使？答：分為四句。作為緣使而非相應使的，是一切遍行煩惱。作為相應使而非緣使的，除了見滅所斷的邪見相應無明，其餘的是見滅所斷的無漏緣。既是緣使又是相應使的，是見滅所斷的有漏緣。既非緣使又非相應使的，是見滅所斷的邪見相應無明，見苦集所斷的不一切遍行煩惱，見道及修所斷的一切煩惱。與這些煩惱相應之法的四句分類，就像對心的分類一樣。由這些煩惱所引起的心不相應行，是見滅所斷的有漏緣以及一切遍行煩惱。這裡，這些煩惱是緣使而非相應使，其餘的煩惱既非緣使也非相應使。
問：
【English Translation】 English version Question: What about 'ying shi' (應使, latent tendencies)? Answer: It can be divided into four categories. Those that are 'yuan shi' (緣使, conditions for arising) but not 'xiang ying shi' (相應使, associated tendencies) are the defiled conditions severed by seeing cessation and all pervasive ones. Those that are 'xiang ying shi' but not 'yuan shi' are the ignorance associated with doubt severed by seeing cessation. There are none that are both 'yuan shi' and 'xiang ying shi'. Those that are neither 'yuan shi' nor 'xiang ying shi' are, except for the ignorance associated with doubt severed by seeing cessation, the unconditioned conditions severed by seeing cessation, the non-pervasive ones severed by seeing suffering and accumulation, and all those severed by seeing the path and cultivation. The four categories of the associated dharmas are just like those described for 'xin' (心, mind). The mind-unrelated formations arising from these are the defiled conditions severed by seeing cessation and all pervasive ones. Here, these tendencies are 'yuan shi' but not 'xiang ying shi', and the remaining tendencies are neither 'yuan shi' nor 'xiang ying shi'.
Question: For a mind associated with wrong views and doubt severed by seeing cessation ('xie jian yi xiang ying xin' 邪見疑相應心), how many tendencies are 'yuan shi' but not 'xiang ying shi'? Answer: It can be divided into four categories. Those that are 'yuan shi' but not 'xiang ying shi' are the defiled conditions severed by seeing cessation and all pervasive ones. Those that are 'xiang ying shi' but not 'yuan shi' are the ignorance associated with wrong views and doubt severed by seeing cessation. There are none that are both 'yuan shi' and 'xiang ying shi'. Those that are neither 'yuan shi' nor 'xiang ying shi' are, except for the ignorance associated with wrong views and doubt severed by seeing cessation, the unconditioned conditions severed by seeing cessation, the non-pervasive ones severed by seeing suffering and accumulation, and all those severed by seeing the path and cultivation. The four categories of the associated dharmas are just like those described for the mind. The mind-unrelated formations arising from these are the defiled conditions severed by seeing cessation and all pervasive ones. Here, these tendencies are 'yuan shi' but not 'xiang ying shi', and the remaining tendencies are neither 'yuan shi' nor 'xiang ying shi'.
Question: For a mind not associated with wrong views severed by seeing cessation ('xie jian bu xiang ying xin' 邪見不相應心), how many tendencies are 'yuan shi' but not 'xiang ying shi'? Answer: It can be divided into four categories. Those that are 'yuan shi' but not 'xiang ying shi' are all pervasive ones. Those that are 'xiang ying shi' but not 'yuan shi' are, except for the ignorance associated with wrong views severed by seeing cessation, the unconditioned conditions severed by seeing cessation. Those that are both 'yuan shi' and 'xiang ying shi' are the defiled conditions severed by seeing cessation. Those that are neither 'yuan shi' nor 'xiang ying shi' are the ignorance associated with wrong views severed by seeing cessation, the non-pervasive ones severed by seeing suffering and accumulation, and all those severed by seeing the path and cultivation. The four categories of the associated dharmas are just like those described for the mind. The mind-unrelated formations arising from these are the defiled conditions severed by seeing cessation and all pervasive ones. Here, these tendencies are 'yuan shi' but not 'xiang ying shi', and the remaining tendencies are neither 'yuan shi' nor 'xiang ying shi'.
Question:
滅斷疑不相應心，幾使緣使非相應使？答：作四句。緣使非相應者，一切遍。相應使非緣者，除見滅斷疑相應無明，余見滅斷無漏緣。緣使亦相應使者，見滅斷有漏緣。非緣使亦非相應使者，見滅斷疑相應無明，見苦集斷不一切遍，見道及修斷一切。彼相應法四句，即如心說。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。
問：見滅斷邪見疑不相應心，幾使緣使非相應使？答：作四句。緣使非相應者，一切遍。相應使非緣者，除見滅斷邪見疑相應無明，余見滅斷無漏緣。緣使亦相應使者，見滅斷有漏緣。非緣使亦非相應使者，見滅斷邪見疑相應無明，見苦集斷不一切遍，見道及修斷一切。彼相應法四句，即如心說。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。如見滅斷，見道斷亦如是。如不定欲界系，色無色界系亦如是。
問：此欲界系三十六使，十見苦斷、七見集斷、七見滅斷、八見道斷、四修斷。云何見苦斷十使？答：謂身見、邊見，見苦斷邪見、見取、戒取、疑、貪、恚、慢、無明。云何見集斷七使？謂見集斷邪見、見取、疑、貪、恚、慢、無明。云何見滅斷七使？謂見滅斷邪見、見取、疑、貪、恚、慢、無明。
【現代漢語翻譯】 現代漢語譯本 問：與滅盡道相應的懷疑不相應的心，有多少是作為所緣的煩惱但不是相應的煩惱？答：分為四種情況。作為所緣的煩惱但不是相應的煩惱，是一切遍行煩惱。作為相應的煩惱但不是所緣的煩惱，除了與見滅所斷的懷疑相應的無明，其餘見滅所斷的無漏的所緣。既是所緣的煩惱又是相應的煩惱，是見滅所斷的有漏的所緣。既不是所緣的煩惱也不是相應的煩惱，是見滅所斷的與懷疑相應的無明，以及見苦集所斷的非一切遍行煩惱，見道及修所斷的一切煩惱。與這些煩惱相應的法也分為四種情況，就像之前關於心的描述一樣。由這些煩惱所引起的心不相應行，是見滅所斷的有漏的所緣以及一切遍行煩惱。這些是作為所緣的煩惱但不是相應的煩惱，其餘的既不是所緣的煩惱也不是相應的煩惱。
問：與見滅所斷的邪見和懷疑不相應的心，有多少是作為所緣的煩惱但不是相應的煩惱？答：分為四種情況。作為所緣的煩惱但不是相應的煩惱，是一切遍行煩惱。作為相應的煩惱但不是所緣的煩惱，除了與見滅所斷的邪見和懷疑相應的無明，其餘見滅所斷的無漏的所緣。既是所緣的煩惱又是相應的煩惱，是見滅所斷的有漏的所緣。既不是所緣的煩惱也不是相應的煩惱，是見滅所斷的與邪見和懷疑相應的無明，以及見苦集所斷的非一切遍行煩惱，見道及修所斷的一切煩惱。與這些煩惱相應的法也分為四種情況，就像之前關於心的描述一樣。由這些煩惱所引起的心不相應行，是見滅所斷的有漏的所緣以及一切遍行煩惱。這些是作為所緣的煩惱但不是相應的煩惱，其餘的既不是所緣的煩惱也不是相應的煩惱。如同見滅所斷的情況，見道所斷的情況也是如此。如同不定和欲界系的情況，色界和無色界系的情況也是如此。
問：這欲界系的三十六種煩惱，包括十種見苦所斷的煩惱、七種見集所斷的煩惱、七種見滅所斷的煩惱、八種見道所斷的煩惱、四種修所斷的煩惱。什麼是見苦所斷的十種煩惱？答：是指身見（Satkayadrishti，認為五蘊和合的身體是真實的我）、邊見（Antagrahadrishti，執著于斷滅或常恒的極端見解），見苦所斷的邪見（Micchaditthi，錯誤的見解）、見取（Ditthupadana，執取不正見為正確）、戒禁取（Silabbatupadana，執取錯誤的戒律和禁忌為解脫之道）、疑（Vicikiccha，懷疑佛法僧三寶和因果業報）、貪（Lobha，貪慾）、嗔（Dosa，嗔恨）、慢（Mana，傲慢）、無明（Avijja，對真理的無知）。什麼是見集所斷的七種煩惱？是指見集所斷的邪見、見取、疑、貪、嗔、慢、無明。什麼是見滅所斷的七種煩惱？是指見滅所斷的邪見、見取、疑、貪、嗔、慢、無明。
【English Translation】 English version Question: Of the minds that do not correspond to the cessation of doubt, how many are afflictions that are objects but not corresponding afflictions? Answer: Make four categories. Those that are afflictions as objects but not corresponding afflictions are all pervasive. Those that are corresponding afflictions but not objects are, except for ignorance corresponding to the doubt eradicated by seeing cessation, the remaining object eradicated by seeing cessation that is unconditioned. Those that are both afflictions as objects and corresponding afflictions are the conditioned object eradicated by seeing cessation. Those that are neither afflictions as objects nor corresponding afflictions are ignorance corresponding to the doubt eradicated by seeing cessation, those eradicated by seeing suffering and accumulation that are not all pervasive, and all those eradicated by seeing the path and cultivation. The four categories of phenomena corresponding to these are as described for the mind. The non-corresponding formations of mind arising from these are the conditioned object eradicated by seeing cessation and all pervasive ones. These are afflictions as objects but not corresponding afflictions; the rest are neither afflictions as objects nor corresponding afflictions.
Question: Of the minds that do not correspond to the wrong view and doubt eradicated by seeing cessation, how many are afflictions that are objects but not corresponding afflictions? Answer: Make four categories. Those that are afflictions as objects but not corresponding afflictions are all pervasive. Those that are corresponding afflictions but not objects are, except for ignorance corresponding to the wrong view and doubt eradicated by seeing cessation, the remaining object eradicated by seeing cessation that is unconditioned. Those that are both afflictions as objects and corresponding afflictions are the conditioned object eradicated by seeing cessation. Those that are neither afflictions as objects nor corresponding afflictions are ignorance corresponding to the wrong view and doubt eradicated by seeing cessation, those eradicated by seeing suffering and accumulation that are not all pervasive, and all those eradicated by seeing the path and cultivation. The four categories of phenomena corresponding to these are as described for the mind. The non-corresponding formations of mind arising from these are the conditioned object eradicated by seeing cessation and all pervasive ones. These are afflictions as objects but not corresponding afflictions; the rest are neither afflictions as objects nor corresponding afflictions. As with what is eradicated by seeing cessation, so it is with what is eradicated by seeing the path. As with the indeterminate and the desire realm, so it is with the form and formless realms.
Question: These thirty-six afflictions of the desire realm consist of ten eradicated by seeing suffering, seven eradicated by seeing accumulation, seven eradicated by seeing cessation, eight eradicated by seeing the path, and four eradicated by cultivation. What are the ten afflictions eradicated by seeing suffering? Answer: They are self-view (Satkayadrishti, the view that the aggregate of five skandhas is a real self), extreme view (Antagrahadrishti, clinging to the extreme views of annihilation or permanence), wrong view (Micchaditthi, incorrect view) eradicated by seeing suffering, grasping at views (Ditthupadana, clinging to wrong views as correct), grasping at precepts and vows (Silabbatupadana, clinging to wrong precepts and vows as the path to liberation), doubt (Vicikiccha, doubt about the Buddha, Dharma, Sangha, and the law of karma), greed (Lobha, desire), hatred (Dosa, aversion), pride (Mana, arrogance), and ignorance (Avijja, ignorance of the truth). What are the seven afflictions eradicated by seeing accumulation? They are wrong view, grasping at views, doubt, greed, hatred, pride, and ignorance eradicated by seeing accumulation. What are the seven afflictions eradicated by seeing cessation? They are wrong view, grasping at views, doubt, greed, hatred, pride, and ignorance eradicated by seeing cessation.
云何見道斷八使？謂見道斷邪見、見取、戒取、疑、貪、恚、慢、無明。云何修斷四使？謂修斷貪、恚、慢、無明。
問：身見，幾使使？答見苦斷一切，見集斷一切遍。彼相應法，見苦斷一切，見集斷一切遍。彼所起心不相應行，見苦斷一切，見集斷一切遍。如身見、邊見見苦斷，邪見、見取、戒取、疑、貪、恚、慢、無明亦如是。
問：見集斷邪見，幾使使？答：見集斷一切，見苦斷一切遍。彼相應法，見集斷一切，見苦斷一切遍。彼所起心不相應行，見集斷一切，見苦斷一切遍。如見集斷邪見，見取疑貪恚慢無明亦如是。
問：見滅斷邪見，幾使使？答：見滅斷邪見相應無明，見滅斷有漏緣及一切遍。彼相應法，見滅斷邪見相應無明，見滅斷有漏緣及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。如見滅斷邪見，疑亦如是。
問：見滅斷見取，幾使使？答：見滅斷見取相應無明，見滅斷有漏緣及一切遍。彼相應法，見滅斷見取相應無明，見滅斷有漏緣及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。如見滅斷見取，貪、恚、慢亦如是。
問：見滅斷無明，幾使使？答：見滅斷無明，除無漏緣，余見滅斷一切及一切遍。彼相應法，見滅斷一切及一切遍。彼所起心不相
【現代漢語翻譯】 現代漢語譯本 如何通過見道斷除八種煩惱（使）？ 答：通過見道斷除邪見（wrong view）、見取（holding to views）、戒取（attachment to precepts）、疑（doubt）、貪（greed）、恚（hatred）、慢（conceit）、無明（ignorance）。 如何通過修道斷除四種煩惱（使）？ 答：通過修道斷除貪（greed）、恚（hatred）、慢（conceit）、無明（ignorance）。 問：有身見（belief in a self），被幾種煩惱（使）所驅使？ 答：見苦（seeing suffering）時斷除一切，見集（seeing the arising of suffering）時斷除一切普遍存在的。 與之相應的法，見苦時斷除一切，見集時斷除一切普遍存在的。 由此產生的心不相應行，見苦時斷除一切，見集時斷除一切普遍存在的。 就像有身見、邊見（extreme views）在見苦時斷除一樣，邪見、見取、戒取、疑、貪、恚、慢、無明也是如此。 問：見集（seeing the arising of suffering）時斷除邪見（wrong view），被幾種煩惱（使）所驅使？ 答：見集時斷除一切，見苦時斷除一切普遍存在的。 與之相應的法，見集時斷除一切，見苦時斷除一切普遍存在的。 由此產生的心不相應行，見集時斷除一切，見苦時斷除一切普遍存在的。 就像見集時斷除邪見一樣，見取、疑、貪、恚、慢、無明也是如此。 問：見滅（seeing cessation of suffering）時斷除邪見（wrong view），被幾種煩惱（使）所驅使？ 答：見滅時斷除與邪見相應的無明（ignorance），見滅時斷除有漏緣（conditioned by outflows）以及一切普遍存在的。 與之相應的法，見滅時斷除與邪見相應的無明，見滅時斷除有漏緣以及一切普遍存在的。 由此產生的心不相應行，見滅時斷除有漏緣以及一切普遍存在的。 就像見滅時斷除邪見一樣，疑也是如此。 問：見滅（seeing cessation of suffering）時斷除見取（holding to views），被幾種煩惱（使）所驅使？ 答：見滅時斷除與見取相應的無明（ignorance），見滅時斷除有漏緣（conditioned by outflows）以及一切普遍存在的。 與之相應的法，見滅時斷除與見取相應的無明，見滅時斷除有漏緣以及一切普遍存在的。 由此產生的心不相應行，見滅時斷除有漏緣以及一切普遍存在的。 就像見滅時斷除見取一樣，貪、恚、慢也是如此。 問：見滅（seeing cessation of suffering）時斷除無明（ignorance），被幾種煩惱（使）所驅使？ 答：見滅時斷除無明，除了無漏緣（unconditioned by outflows），其餘見滅時斷除一切以及一切普遍存在的。 與之相應的法，見滅時斷除一切以及一切普遍存在的。 由此產生的心不相
【English Translation】 English version How does the Path of Seeing (見道) sever the eight fetters (使)? Answer: The Path of Seeing severs wrong view (邪見), holding to views (見取), attachment to precepts (戒取), doubt (疑), greed (貪), hatred (恚), conceit (慢), and ignorance (無明). How does the Path of Cultivation (修道) sever the four fetters (使)? Answer: The Path of Cultivation severs greed (貪), hatred (恚), conceit (慢), and ignorance (無明). Question: Belief in a self (身見), by how many fetters (使) is it driven? Answer: When seeing suffering (見苦), it severs all; when seeing the arising of suffering (見集), it severs all pervasive ones. The corresponding dharmas, when seeing suffering, it severs all; when seeing the arising of suffering, it severs all pervasive ones. The mind-non-concomitant formations arising from this, when seeing suffering, it severs all; when seeing the arising of suffering, it severs all pervasive ones. Just as belief in a self and extreme views (邊見) are severed when seeing suffering, so too are wrong view, holding to views, attachment to precepts, doubt, greed, hatred, conceit, and ignorance. Question: When seeing the arising of suffering (見集), severing wrong view (邪見), by how many fetters (使) is it driven? Answer: When seeing the arising of suffering, it severs all; when seeing suffering, it severs all pervasive ones. The corresponding dharmas, when seeing the arising of suffering, it severs all; when seeing suffering, it severs all pervasive ones. The mind-non-concomitant formations arising from this, when seeing the arising of suffering, it severs all; when seeing suffering, it severs all pervasive ones. Just as when seeing the arising of suffering, wrong view is severed, so too are holding to views, doubt, greed, hatred, conceit, and ignorance. Question: When seeing the cessation of suffering (見滅), severing wrong view (邪見), by how many fetters (使) is it driven? Answer: When seeing cessation of suffering, it severs ignorance (無明) corresponding to wrong view; when seeing cessation of suffering, it severs conditioned by outflows (有漏緣) and all pervasive ones. The corresponding dharmas, when seeing cessation of suffering, it severs ignorance corresponding to wrong view; when seeing cessation of suffering, it severs conditioned by outflows and all pervasive ones. The mind-non-concomitant formations arising from this, when seeing cessation of suffering, it severs conditioned by outflows and all pervasive ones. Just as when seeing cessation of suffering, wrong view is severed, so too is doubt. Question: When seeing the cessation of suffering (見滅), severing holding to views (見取), by how many fetters (使) is it driven? Answer: When seeing cessation of suffering, it severs ignorance (無明) corresponding to holding to views; when seeing cessation of suffering, it severs conditioned by outflows (有漏緣) and all pervasive ones. The corresponding dharmas, when seeing cessation of suffering, it severs ignorance corresponding to holding to views; when seeing cessation of suffering, it severs conditioned by outflows and all pervasive ones. The mind-non-concomitant formations arising from this, when seeing cessation of suffering, it severs conditioned by outflows and all pervasive ones. Just as when seeing cessation of suffering, holding to views is severed, so too are greed, hatred, and conceit. Question: When seeing the cessation of suffering (見滅), severing ignorance (無明), by how many fetters (使) is it driven? Answer: When seeing cessation of suffering, it severs ignorance, except for unconditioned by outflows (無漏緣); the remaining seeing cessation of suffering severs all and all pervasive ones. The corresponding dharmas, when seeing cessation of suffering, it severs all and all pervasive ones. The mind-non-
應行，見滅斷有漏緣及一切遍。如見滅斷，見道斷亦如是。
問：修斷貪，幾使使？答：修斷一切及一切遍。彼相應法，即如貪說。彼所起心不相應行，亦如是說。如貪，恚、慢、無明亦如是。
問：身見，幾使緣使非相應使？答：作四句。緣使非相應者，除身見相應無明，余見苦斷一切，及見集斷一切遍。相應使非緣者無。緣使亦相應使者，身見相應無明。非緣使亦非相應使者，見集斷不一切遍，見滅見道及修斷一切。彼相應法，緣使非相應者，除身見相應無明，余見苦斷一切，及見集斷一切遍。相應使非緣者無。緣使亦相應使者，身見相應無明。非緣使亦非相應使者，見集斷不一切遍，見滅見道及修斷一切。彼所起心不相應行，見苦斷一切，見集斷一切遍。此使緣使非相應使，余非緣使亦非相應使。如身見、邊見見苦斷，邪見、見取、戒取、疑、貪、恚、慢亦如是。
問：見苦斷無明，幾使緣使非相應使？答：作四句。緣使非相應者，見苦斷無明，及見集斷一切遍。相應使非緣者無。緣使亦相應使者，除見苦斷無明，余見苦斷一切。非緣使亦非相應使者，見集斷不一切遍，見滅見道及修斷一切。彼相應法，緣使非相應者，見集斷一切遍。相應使非緣者無。緣使亦相應使者，見苦斷一切。非緣使
亦非相應使者，見集斷不一切遍，見滅見道及修斷一切。彼所起心不相應行，見苦斷一切，及見集斷一切遍。此使緣使非相應使，余非緣使亦非相應使。
問：見集斷邪見，幾使緣使非相應使？答：作四句。緣使非相應者，除邪見相應無明，余見集斷一切，及見苦斷一切遍。相應使非緣者無。緣使亦相應使者，見集斷邪見相應無明。非緣使亦非相應使者，見苦斷不一切遍，見滅見道及修斷一切。彼相應法，緣使非相應者，除見集斷邪見相應無明，余見集斷一切，及見苦斷一切遍。相應使非緣者無。緣使亦相應使者，見集斷邪見相應無明。非緣使亦非相應使者，見苦斷不一切遍，見滅見道及修斷一切。彼所起心不相應行，見集斷一切，及見苦斷一切遍。此使緣使非相應使，余非緣使亦非相應使。如見集斷邪見，見取、疑、貪、恚、慢亦如是。
問：見集斷無明，幾使緣使非相應使？答：作四句。緣使非相應者，見集斷無明，及見苦斷一切遍。相應使非緣者無。緣使亦相應使者，除見集斷無明，余見集斷一切。非緣使亦非相應使者，見苦斷不一切遍，見滅見道及修斷一切。彼相應法，緣使非相應者，見苦斷一切遍。相應使非緣者無。緣使亦相應使者，見集斷一切。非緣使亦非相應使者，見苦斷不一切遍，見滅
【現代漢語翻譯】 現代漢語譯本 也不是相應的煩惱使者，在見道位斷除的煩惱，不是一切都是普遍的，在見滅道和修道位斷除一切煩惱。那些由它生起的不相應行，在見苦道位斷除一切，以及在見集道位斷除一切普遍的煩惱。這些煩惱使是緣使而不是相應使，其餘的不是緣使也不是相應使。
問：在見集道位斷除邪見，有多少煩惱使是緣使而不是相應使？答：作四句分析。是緣使而不是相應使的，除了與邪見相應的無明（ignorance），其餘在見集道位斷除一切，以及在見苦道位斷除一切普遍的煩惱。是相應使而不是緣使的，沒有。是緣使也是相應使的，是在見集道位斷除的與邪見相應的無明。不是緣使也不是相應使的，是在見苦道位斷除的不是一切普遍的煩惱，在見滅道、見道道以及修道位斷除的一切煩惱。那些相應的法，是緣使而不是相應使的，除了在見集道位斷除的與邪見相應的無明，其餘在見集道位斷除一切，以及在見苦道位斷除一切普遍的煩惱。是相應使而不是緣使的，沒有。是緣使也是相應使的，是在見集道位斷除的與邪見相應的無明。不是緣使也不是相應使的，是在見苦道位斷除的不是一切普遍的煩惱，在見滅道、見道道以及修道位斷除的一切煩惱。那些由它生起的不相應行，在見集道位斷除一切，以及在見苦道位斷除一切普遍的煩惱。這些煩惱使是緣使而不是相應使，其餘的不是緣使也不是相應使。如同在見集道位斷除邪見一樣，見取（holding wrong views as supreme）、疑（doubt）、貪（greed）、恚（hatred）、慢（conceit）也是如此。
問：在見集道位斷除無明（ignorance），有多少煩惱使是緣使而不是相應使？答：作四句分析。是緣使而不是相應使的，是在見集道位斷除的無明，以及在見苦道位斷除一切普遍的煩惱。是相應使而不是緣使的，沒有。是緣使也是相應使的，除了在見集道位斷除的無明，其餘在見集道位斷除一切。不是緣使也不是相應使的，是在見苦道位斷除的不是一切普遍的煩惱，在見滅道、見道道以及修道位斷除的一切煩惱。那些相應的法，是緣使而不是相應使的，是在見苦道位斷除一切普遍的煩惱。是相應使而不是緣使的，沒有。是緣使也是相應使的，是在見集道位斷除的一切。不是緣使也不是相應使的，是在見苦道位斷除的不是一切普遍的煩惱，在見滅
【English Translation】 English version Also, not corresponding messengers, seeing the cessation of suffering, not all are pervasive, seeing the extinction of suffering, seeing the path, and cultivating to eliminate everything. The non-corresponding activities arising from them eliminate everything when seeing suffering, and eliminate everything pervasive when seeing the cause of suffering. These messengers are causal messengers but not corresponding messengers; the rest are neither causal messengers nor corresponding messengers.
Question: When eliminating wrong views by seeing the cause of suffering, how many messengers are causal messengers but not corresponding messengers? Answer: Make four categories. Those that are causal messengers but not corresponding messengers, except for ignorance corresponding to wrong views, eliminate everything when seeing the cause of suffering, and eliminate everything pervasive when seeing suffering. Those that are corresponding messengers but not causal messengers, there are none. Those that are both causal messengers and corresponding messengers are the ignorance corresponding to wrong views eliminated when seeing the cause of suffering. Those that are neither causal messengers nor corresponding messengers eliminate not everything pervasive when seeing suffering, and eliminate everything when seeing the extinction of suffering, seeing the path, and cultivating. Those corresponding dharmas, those that are causal messengers but not corresponding messengers, except for the ignorance corresponding to wrong views eliminated when seeing the cause of suffering, eliminate everything when seeing the cause of suffering, and eliminate everything pervasive when seeing suffering. Those that are corresponding messengers but not causal messengers, there are none. Those that are both causal messengers and corresponding messengers are the ignorance corresponding to wrong views eliminated when seeing the cause of suffering. Those that are neither causal messengers nor corresponding messengers eliminate not everything pervasive when seeing suffering, and eliminate everything when seeing the extinction of suffering, seeing the path, and cultivating. The non-corresponding activities arising from them eliminate everything when seeing the cause of suffering, and eliminate everything pervasive when seeing suffering. These messengers are causal messengers but not corresponding messengers; the rest are neither causal messengers nor corresponding messengers. Just as eliminating wrong views when seeing the cause of suffering, so too are holding wrong views as supreme (wrong views), doubt (doubt), greed (greed), hatred (hatred), and conceit (conceit).
Question: When eliminating ignorance (ignorance) by seeing the cause of suffering, how many messengers are causal messengers but not corresponding messengers? Answer: Make four categories. Those that are causal messengers but not corresponding messengers are the ignorance eliminated when seeing the cause of suffering, and eliminate everything pervasive when seeing suffering. Those that are corresponding messengers but not causal messengers, there are none. Those that are both causal messengers and corresponding messengers, except for the ignorance eliminated when seeing the cause of suffering, eliminate everything when seeing the cause of suffering. Those that are neither causal messengers nor corresponding messengers eliminate not everything pervasive when seeing suffering, and eliminate everything when seeing the extinction of suffering, seeing the path, and cultivating. Those corresponding dharmas, those that are causal messengers but not corresponding messengers, eliminate everything pervasive when seeing suffering. Those that are corresponding messengers but not causal messengers, there are none. Those that are both causal messengers and corresponding messengers eliminate everything when seeing the cause of suffering. Those that are neither causal messengers nor corresponding messengers eliminate not everything pervasive when seeing suffering, and eliminate when seeing the extinction of suffering.
見道及修斷一切。彼所起心不相應行，見集斷一切，及見苦斷一切遍。此使緣使非相應使，余非緣使亦非相應使。
問見滅斷邪見，幾使緣使非相應使？答：作四句。緣使非相應者，見滅斷有漏緣及一切遍。相應使非緣者，見滅斷邪見相應無明。緣使亦相應使者無。非緣使亦非相應使者，除見滅斷邪見相應無明，余見滅斷無漏緣，及見苦集斷不一切遍，見道及修斷一切。彼相應法，緣使非相應者，見滅斷有漏緣及一切遍。相應使非緣者，見滅斷邪見相應無明。緣使亦相應使者無。非緣使亦非相應使者，除見滅斷邪見相應無明，余見滅斷無漏緣，見苦集斷不一切遍，見道及修斷一切。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。如見滅斷邪見，疑亦如是。
問：見滅斷見取，幾使緣使非相應使？答：作四句。緣使非相應者，除見滅斷見取相應無明，余見滅斷有漏緣及一切遍。相應使非緣者無。緣使亦相應使者，見滅斷見取相應無明。非緣使亦非相應使者，見滅斷無漏緣，見苦集斷不一切遍，見道及修斷一切。彼相應法，緣使非相應者，除見滅斷見取相應無明，余見滅斷有漏緣及一切遍。相應使非緣者無。緣使亦相應使者，見滅斷見取相應無明。非緣使亦非相應使者
【現代漢語翻譯】 現代漢語譯本 見道和修道所斷除的一切（煩惱）。那些由（見道和修道）所生起的心不相應行，以及見集所斷除的一切，以及見苦所斷除的一切遍行（煩惱）。這些煩惱是緣使而非相應使，其餘的不是緣使也不是相應使。
問：見滅所斷除的邪見，有幾種煩惱是緣使而非相應使？答：作四句分析。是緣使而非相應使的，是見滅所斷除的有漏緣以及一切遍行（煩惱）。是相應使而非緣使的，是見滅所斷除的與邪見相應的無明（avidya）。既是緣使又是相應使的，沒有。不是緣使也不是相應使的，除了見滅所斷除的與邪見相應的無明，其餘的見滅所斷除的無漏緣，以及見苦集所斷除的不一切遍行（煩惱），見道和修道所斷除的一切（煩惱）。那些相應的法，是緣使而非相應使的，是見滅所斷除的有漏緣以及一切遍行（煩惱）。是相應使而非緣使的，是見滅所斷除的與邪見相應的無明。既是緣使又是相應使的，沒有。不是緣使也不是相應使的，除了見滅所斷除的與邪見相應的無明，其餘的見滅所斷除的無漏緣，見苦集所斷除的不一切遍行（煩惱），見道和修道所斷除的一切（煩惱）。那些由（見道和修道）所生起的心不相應行，是見滅所斷除的有漏緣以及一切遍行（煩惱）。這些煩惱是緣使而非相應使，其餘的不是緣使也不是相應使。如同見滅所斷除的邪見，疑（vicikitsa）也是如此。
問：見滅所斷除的見取（silabbataparamasa），有幾種煩惱是緣使而非相應使？答：作四句分析。是緣使而非相應使的，除了見滅所斷除的與見取相應的無明，其餘的見滅所斷除的有漏緣以及一切遍行（煩惱）。是相應使而非緣使的，沒有。既是緣使又是相應使的，是見滅所斷除的與見取相應的無明。不是緣使也不是相應使的，是見滅所斷除的無漏緣，見苦集所斷除的不一切遍行（煩惱），見道和修道所斷除的一切（煩惱）。那些相應的法，是緣使而非相應使的，除了見滅所斷除的與見取相應的無明，其餘的見滅所斷除的有漏緣以及一切遍行（煩惱）。是相應使而非緣使的，沒有。既是緣使又是相應使的，是見滅所斷除的與見取相應的無明。不是緣使也不是相應使的
【English Translation】 English version Everything severed by the Path of Seeing and the Path of Cultivation. The citta-viprayukta-samskaras (non-associated mental formations) arising from them, everything severed by the view of the origin (of suffering), and everything universally severed by the view of suffering. These anusayas (latent tendencies) are causal anusayas but not associated anusayas; the rest are neither causal anusayas nor associated anusayas.
Question: Regarding the wrong view (邪見, micchā-diṭṭhi) severed by the view of cessation (of suffering), how many anusayas are causal anusayas but not associated anusayas? Answer: Make a fourfold analysis. Those that are causal anusayas but not associated anusayas are the contaminated causal conditions severed by the view of cessation, and everything universally present. Those that are associated anusayas but not causal anusayas are the ignorance (無明, avidyā) associated with the wrong view severed by the view of cessation. Those that are both causal anusayas and associated anusayas are none. Those that are neither causal anusayas nor associated anusayas are, except for the ignorance associated with the wrong view severed by the view of cessation, the uncontaminated causal conditions severed by the view of cessation, and those not universally present severed by the views of suffering and origin, and everything severed by the Path of Seeing and the Path of Cultivation. Those associated dharmas, those that are causal anusayas but not associated anusayas are the contaminated causal conditions severed by the view of cessation, and everything universally present. Those that are associated anusayas but not causal anusayas are the ignorance associated with the wrong view severed by the view of cessation. Those that are both causal anusayas and associated anusayas are none. Those that are neither causal anusayas nor associated anusayas are, except for the ignorance associated with the wrong view severed by the view of cessation, the uncontaminated causal conditions severed by the view of cessation, those not universally present severed by the views of suffering and origin, and everything severed by the Path of Seeing and the Path of Cultivation. Those citta-viprayukta-samskaras arising from them, the contaminated causal conditions severed by the view of cessation, and everything universally present. These anusayas are causal anusayas but not associated anusayas; the rest are neither causal anusayas nor associated anusayas. Just like the wrong view severed by the view of cessation, so too is doubt (疑, vicikitsa).
Question: Regarding clinging to views (見取, silabbataparamasa) severed by the view of cessation, how many anusayas are causal anusayas but not associated anusayas? Answer: Make a fourfold analysis. Those that are causal anusayas but not associated anusayas are, except for the ignorance associated with clinging to views severed by the view of cessation, the contaminated causal conditions severed by the view of cessation, and everything universally present. Those that are associated anusayas but not causal anusayas are none. Those that are both causal anusayas and associated anusayas are the ignorance associated with clinging to views severed by the view of cessation. Those that are neither causal anusayas nor associated anusayas are the uncontaminated causal conditions severed by the view of cessation, those not universally present severed by the views of suffering and origin, and everything severed by the Path of Seeing and the Path of Cultivation. Those associated dharmas, those that are causal anusayas but not associated anusayas are, except for the ignorance associated with clinging to views severed by the view of cessation, the contaminated causal conditions severed by the view of cessation, and everything universally present. Those that are associated anusayas but not causal anusayas are none. Those that are both causal anusayas and associated anusayas are the ignorance associated with clinging to views severed by the view of cessation. Those that are neither causal anusayas nor associated anusayas are
，見滅斷無漏緣，見苦集斷不一切遍，見道及修斷一切。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。如見滅斷見取，貪、恚、慢亦如是。
問：見滅斷無明，幾使緣使非相應使？答：作四句。緣使非相應者，見滅斷有漏緣無明及一切遍。相應使非緣者，除見滅斷無漏緣無明，余見滅斷無漏緣。緣使亦相應使者，除見滅斷有漏緣無明，余見滅斷有漏緣。非緣使亦非相應使者，見滅斷無漏緣無明，見苦集斷不一切遍，見道及修斷一切。彼相應法，緣使非相應者，一切遍。相應使非緣者，見滅斷無漏緣。緣使亦相應使者，見滅斷有漏緣。非緣使亦非相應使者，見苦集斷不一切遍，見道及修斷一切。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。如見滅斷，見道斷亦如是。
問：修斷貪，幾使緣使非相應使？答：作四句。緣使非相應者，除修斷貪相應無明，余修斷一切及一切遍。相應使非緣者無。緣使亦相應使者，修斷貪相應無明。非緣使亦非相應使者，見苦集斷不一切遍，及見滅見道斷一切。彼相應法，緣使非相應者，除修斷貪相應無明，余修斷一切及一切遍。相應使非緣者無。緣使亦相應使者，修斷貪相應無明。非緣使亦非
【現代漢語翻譯】 現代漢語譯本：見滅盡所斷的無漏之緣，見苦集所斷的並非一切普遍情況，見道及修所斷的一切。那些生起的心不相應行，見滅盡所斷的有漏之緣以及一切普遍情況。這些煩惱是緣所生的煩惱，不是相應的煩惱；其餘的不是緣所生的煩惱，也不是相應的煩惱。如同見滅盡所斷的見取，貪、嗔、慢也是如此。
問：見滅盡所斷的無明，有幾種煩惱是緣所生的煩惱，不是相應的煩惱？答：分為四種情況。緣所生的煩惱，不是相應的煩惱，是見滅盡所斷的有漏之緣的無明以及一切普遍情況。相應的煩惱，不是緣所生的煩惱，是除了見滅盡所斷的無漏之緣的無明之外，其餘見滅盡所斷的無漏之緣。緣所生的煩惱，也是相應的煩惱，是除了見滅盡所斷的有漏之緣的無明之外，其餘見滅盡所斷的有漏之緣。不是緣所生的煩惱，也不是相應的煩惱，是見滅盡所斷的無漏之緣的無明，見苦集所斷的並非一切普遍情況，見道及修所斷的一切。那些相應的法，緣所生的煩惱，不是相應的煩惱，是一切普遍情況。相應的煩惱，不是緣所生的煩惱，是見滅盡所斷的無漏之緣。緣所生的煩惱，也是相應的煩惱，是見滅盡所斷的有漏之緣。不是緣所生的煩惱，也不是相應的煩惱，是見苦集所斷的並非一切普遍情況，見道及修所斷的一切。那些生起的心不相應行，見滅盡所斷的有漏之緣以及一切普遍情況。這些煩惱是緣所生的煩惱，不是相應的煩惱；其餘的不是緣所生的煩惱，也不是相應的煩惱。如同見滅盡所斷，見道所斷也是如此。
問：修所斷的貪，有幾種煩惱是緣所生的煩惱，不是相應的煩惱？答：分為四種情況。緣所生的煩惱，不是相應的煩惱，是除了修所斷的貪相應的無明之外，其餘修所斷的一切以及一切普遍情況。相應的煩惱，不是緣所生的煩惱，沒有。緣所生的煩惱，也是相應的煩惱，是修所斷的貪相應的無明。不是緣所生的煩惱，也不是相應的煩惱，是見苦集所斷的並非一切普遍情況，以及見滅盡、見道所斷的一切。那些相應的法，緣所生的煩惱，不是相應的煩惱，是除了修所斷的貪相應的無明之外，其餘修所斷的一切以及一切普遍情況。相應的煩惱，不是緣所生的煩惱，沒有。緣所生的煩惱，也是相應的煩惱，是修所斷的貪相應的無明。不是緣所生的煩惱，也不是相應的煩惱，是見苦集所斷的並非一切普遍情況，以及見滅盡、見道所斷的一切。
【English Translation】 English version: Seeing the cessation of the defilements severed by insight, without attachment to the unconditioned (無漏緣), seeing the severing of suffering and its arising, but not all pervasive attachments, seeing the path and cultivation severing all attachments. The non-associated formations of mind that arise from these, seeing the cessation of the defilements severed by attachment to the conditioned (有漏緣) and all pervasive attachments. These afflictions are caused by conditions, not associated afflictions; the rest are neither caused by conditions nor associated afflictions. Just as with the view of self severed by insight into cessation, so too with greed, hatred, and pride.
Question: Regarding ignorance severed by insight into cessation, how many afflictions are caused by conditions and not associated afflictions? Answer: Make four categories. Those caused by conditions but not associated afflictions are ignorance related to the conditioned (有漏緣) severed by insight into cessation, and all pervasive attachments. Those that are associated afflictions but not caused by conditions are, except for ignorance related to the unconditioned (無漏緣) severed by insight into cessation, the remaining unconditioned (無漏緣) severed by insight into cessation. Those that are both caused by conditions and associated afflictions are, except for ignorance related to the conditioned (有漏緣) severed by insight into cessation, the remaining conditioned (有漏緣) severed by insight into cessation. Those that are neither caused by conditions nor associated afflictions are ignorance related to the unconditioned (無漏緣) severed by insight into cessation, the severing of suffering and its arising but not all pervasive attachments, and all that is severed by insight into the path and cultivation. Regarding the associated dharmas, those caused by conditions but not associated afflictions are all pervasive attachments. Those that are associated afflictions but not caused by conditions are the unconditioned (無漏緣) severed by insight into cessation. Those that are both caused by conditions and associated afflictions are the conditioned (有漏緣) severed by insight into cessation. Those that are neither caused by conditions nor associated afflictions are the severing of suffering and its arising but not all pervasive attachments, and all that is severed by insight into the path and cultivation. The non-associated formations of mind that arise from these, seeing the cessation of the defilements severed by attachment to the conditioned (有漏緣) and all pervasive attachments. These afflictions are caused by conditions, not associated afflictions; the rest are neither caused by conditions nor associated afflictions. Just as with the severing by insight into cessation, so too with the severing by insight into the path.
Question: Regarding greed severed by cultivation, how many afflictions are caused by conditions and not associated afflictions? Answer: Make four categories. Those caused by conditions but not associated afflictions are, except for ignorance associated with greed severed by cultivation, all that is severed by cultivation and all pervasive attachments. Those that are associated afflictions but not caused by conditions are none. Those that are both caused by conditions and associated afflictions are ignorance associated with greed severed by cultivation. Those that are neither caused by conditions nor associated afflictions are the severing of suffering and its arising but not all pervasive attachments, and all that is severed by insight into cessation and insight into the path. Regarding the associated dharmas, those caused by conditions but not associated afflictions are, except for ignorance associated with greed severed by cultivation, all that is severed by cultivation and all pervasive attachments. Those that are associated afflictions but not caused by conditions are none. Those that are both caused by conditions and associated afflictions are ignorance associated with greed severed by cultivation. Those that are neither caused by conditions nor associated afflictions are the severing of suffering and its arising but not all pervasive attachments, and all that is severed by insight into cessation and insight into the path.
相應使者，見苦集斷不一切遍，及見滅見道斷一切。彼所起心不相應行，修斷一切及一切遍。此使緣使非相應使，余非緣使亦非相應使。如貪，恚、慢亦如是。
問：修斷無明，幾使緣使非相應使？答：作四句。緣使非相應者，修斷無明及一切遍。相應使非緣者無。緣使亦相應使者，除修斷無明，余修斷一切。非緣使亦非相應使者，見苦集斷不一切遍，及見滅見道斷一切。彼相應法，緣使非相應者，一切遍。相應使非緣者無。緣使亦相應使者，修斷一切。非緣使亦非相應使者，見苦集斷不一切遍，及見滅見道斷一切。彼所起心不相應行，修斷一切及一切遍。此使緣使非相應使，余非緣使亦非相應使。四十八無明，見滅斷邪見相應無明、見滅斷疑相應無明、見滅斷邪見疑相應無明、見滅斷邪見不相應無明、見滅斷疑不相應無明、見滅斷邪見疑不相應無明。如見滅斷，見道斷亦如是。如不定欲界系，色無色界系亦如是。
問：見滅斷邪見相應無明，幾使使？答：見滅斷邪見，見滅斷有漏緣及一切遍。彼相應法，見滅斷邪見相應無明，見滅斷有漏緣及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。
問：見滅斷疑相應無明，幾使使？答：見滅斷疑，見滅斷有漏緣及一切遍。彼相應法，見滅斷疑相應
【現代漢語翻譯】 現代漢語譯本： 相應的使者，對於苦集（duhkha-samudaya，苦的生起）的斷除，並非一切處都普遍；以及對於滅（nirodha，寂滅）的見和道（marga，道路）的見的斷除，是一切處都普遍。他們所生起的心不相應行（citta-viprayukta-samskara，不與心識相應的行蘊），修斷一切以及一切處都普遍。這些煩惱是緣所生的煩惱，不是相應的煩惱；其餘的不是緣所生的煩惱，也不是相應的煩惱。如同貪（raga，貪慾），嗔（dvesha，嗔恨）、慢（mana，我慢）也是如此。
問：修斷的無明（avidya，無知），有多少是緣所生的煩惱，不是相應的煩惱？答：作四句分別。緣所生的煩惱，不是相應的煩惱，是修斷的無明以及一切處都普遍的煩惱。相應的煩惱，不是緣所生的煩惱，沒有。緣所生的煩惱，也是相應的煩惱，除了修斷的無明，其餘修斷的一切煩惱。不是緣所生的煩惱，也不是相應的煩惱，是對於苦集（duhkha-samudaya，苦的生起）的斷除，並非一切處都普遍；以及對於滅（nirodha，寂滅）的見和道（marga，道路）的見的斷除，是一切處都普遍。那些相應的法，緣所生的煩惱，不是相應的煩惱，是一切處都普遍的煩惱。相應的煩惱，不是緣所生的煩惱，沒有。緣所生的煩惱，也是相應的煩惱，是修斷的一切煩惱。不是緣所生的煩惱，也不是相應的煩惱，是對於苦集（duhkha-samudaya，苦的生起）的斷除，並非一切處都普遍；以及對於滅（nirodha，寂滅）的見和道（marga，道路）的見的斷除，是一切處都普遍。他們所生起的心不相應行（citta-viprayukta-samskara，不與心識相應的行蘊），修斷一切以及一切處都普遍。這些煩惱是緣所生的煩惱，不是相應的煩惱；其餘的不是緣所生的煩惱，也不是相應的煩惱。四十八種無明，見滅斷的邪見（mithyadrishti，錯誤的見解）相應的無明、見滅斷的疑（vicikitsa，懷疑）相應的無明、見滅斷的邪見和疑相應的無明、見滅斷的邪見不相應的無明、見滅斷的疑不相應的無明、見滅斷的邪見和疑不相應的無明。如同見滅斷，見道斷也是如此。如同不定欲界系，色無色界系也是如此。
問：見滅斷的邪見相應的無明，有多少煩惱是使（anusaya，隨眠）？答：見滅斷的邪見，見滅斷的有漏緣（sasrava-hetu，有煩惱的因）以及一切處都普遍的煩惱。那些相應的法，見滅斷的邪見相應的無明，見滅斷的有漏緣以及一切處都普遍的煩惱。他們所生起的心不相應行（citta-viprayukta-samskara，不與心識相應的行蘊），見滅斷的有漏緣以及一切處都普遍的煩惱。
問：見滅斷的疑相應的無明，有多少煩惱是使（anusaya，隨眠）？答：見滅斷的疑，見滅斷的有漏緣以及一切處都普遍的煩惱。那些相應的法，見滅斷的疑相應的無明
【English Translation】 English version: Corresponding messengers, regarding the abandonment of duhkha-samudaya (the arising of suffering), it is not universally pervasive in all places; and regarding the abandonment of the view of nirodha (cessation) and the view of marga (the path), it is universally pervasive in all places. The citta-viprayukta-samskara (non-associated formations with the mind) that arise from them, are abandoned through cultivation, both entirely and universally. These afflictions are afflictions arising from conditions, not associated afflictions; the remaining ones are neither afflictions arising from conditions nor associated afflictions. Just like raga (greed), dvesha (hatred), and mana (pride) are also like this.
Question: Of the avidya (ignorance) abandoned through cultivation, how many are afflictions arising from conditions and not associated afflictions? Answer: Make a fourfold distinction. Afflictions arising from conditions and not associated afflictions are the avidya abandoned through cultivation and those universally pervasive in all places. Associated afflictions that do not arise from conditions, there are none. Afflictions arising from conditions and also associated afflictions are all the afflictions abandoned through cultivation, except for the avidya abandoned through cultivation. Afflictions that neither arise from conditions nor are associated afflictions are those regarding the abandonment of duhkha-samudaya (the arising of suffering), which are not universally pervasive in all places; and the abandonment of the view of nirodha (cessation) and the view of marga (the path), which are universally pervasive in all places. Those associated dharmas, afflictions arising from conditions and not associated afflictions, are those universally pervasive in all places. Associated afflictions that do not arise from conditions, there are none. Afflictions arising from conditions and also associated afflictions are all the afflictions abandoned through cultivation. Afflictions that neither arise from conditions nor are associated afflictions are those regarding the abandonment of duhkha-samudaya (the arising of suffering), which are not universally pervasive in all places; and the abandonment of the view of nirodha (cessation) and the view of marga (the path), which are universally pervasive in all places. The citta-viprayukta-samskara (non-associated formations with the mind) that arise from them, are abandoned through cultivation, both entirely and universally. These afflictions are afflictions arising from conditions and not associated afflictions; the remaining ones are neither afflictions arising from conditions nor associated afflictions. The forty-eight kinds of ignorance, the mithyadrishti (wrong view) associated ignorance abandoned through the view of nirodha, the vicikitsa (doubt) associated ignorance abandoned through the view of nirodha, the mithyadrishti and vicikitsa associated ignorance abandoned through the view of nirodha, the mithyadrishti non-associated ignorance abandoned through the view of nirodha, the vicikitsa non-associated ignorance abandoned through the view of nirodha, the mithyadrishti and vicikitsa non-associated ignorance abandoned through the view of nirodha. Just like the abandonment through the view of nirodha, so too is the abandonment through the view of marga. Just like the indeterminate desire realm, so too are the form and formless realms.
Question: How many anusaya (latent tendencies) are the mithyadrishti associated ignorance abandoned through the view of nirodha? Answer: The mithyadrishti abandoned through the view of nirodha, the sasrava-hetu (defiled cause) abandoned through the view of nirodha, and the afflictions universally pervasive in all places. Those associated dharmas, the mithyadrishti associated ignorance abandoned through the view of nirodha, the sasrava-hetu abandoned through the view of nirodha, and the afflictions universally pervasive in all places. The citta-viprayukta-samskara (non-associated formations with the mind) that arise from them, the sasrava-hetu abandoned through the view of nirodha, and the afflictions universally pervasive in all places.
Question: How many anusaya (latent tendencies) are the vicikitsa associated ignorance abandoned through the view of nirodha? Answer: The vicikitsa abandoned through the view of nirodha, the sasrava-hetu abandoned through the view of nirodha, and the afflictions universally pervasive in all places. Those associated dharmas, the vicikitsa associated ignorance abandoned through the view of nirodha
無明，見滅斷有漏緣及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。
問：見滅斷邪見疑相應無明，幾使使？答見滅斷邪見疑，見滅斷有漏緣及一切遍。彼相應法，見滅斷邪見疑相應無明，見滅斷有漏緣及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。
問：見滅斷邪見不相應無明，幾使使？答：見滅斷疑，見滅斷有漏緣及一切遍。彼相應法，除見滅斷邪見相應無明，余見滅斷一切及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。
問見滅斷疑不相應無明，幾使使？答：見滅斷邪見，見滅斷有漏緣及一切遍。彼相應法，除見滅斷疑相應無明，余見滅斷一切及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。
問見滅斷邪見疑不相應無明，幾使使？答：見滅斷有漏緣及一切遍。彼相應法，除見滅斷邪見疑相應無明，余見滅斷一切及一切遍。彼所起心不相應行，見滅斷有漏緣及一切遍。如見滅斷，見道斷亦如是。如不定欲界系，色無色界系亦如是。
問：見滅斷邪見相應無明，幾使緣使非相應使？答：作四句。緣使非相應者，見滅斷有漏緣及一切遍。相應使非緣者，見滅斷邪見。緣使亦相應使者無。非緣使亦非相應使者，除見滅斷邪見，余見滅斷無漏緣，見苦集
斷不一切遍，見道及修斷一切。彼相應法，緣使非相應者，見滅斷有漏緣及一切遍。相應使非緣者，見滅斷邪見相應無明。緣使亦相應使者無。非緣使亦非相應使者，除見滅斷邪見相應無明，余見滅斷無漏緣，見苦集斷不一切遍，見道及修斷一切。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。
問：見滅斷疑相應無明，幾使緣使非相應使？答：作四句。緣使非相應者，見滅斷有漏緣及一切遍。相應使非緣者，見滅斷疑。緣使亦相應使者無。非緣使亦非相應使者，除見滅斷疑，余見滅斷無漏緣，及見苦集斷不一切遍，見道及修斷一切。彼相應法，緣使非相應者，見滅斷有漏緣及一切遍。相應使非緣者，見滅斷疑相應無明。緣使亦相應使者無。非緣使亦非相應使者，除見滅斷疑相應無明，余見滅斷無漏緣，及見苦集斷不一切遍，見道及修斷一切。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。
問：見滅斷邪見疑相應無明，幾使緣使非相應使？答：作四句。緣使非相應者，見滅斷有漏緣及一切遍。相應使非緣者，見滅斷邪見疑。緣使亦相應使者無。非緣使亦非相應使者，除見滅斷邪見疑，余見滅斷無漏緣，及見苦集斷不一切遍
【現代漢語翻譯】 現代漢語譯本 不斷絕一切普遍存在的煩惱，見道（Dṛṣṭimārga）和修道（Bhāvanāmārga）斷絕一切煩惱。與此相應的法，作為緣而非相應的，見道和滅道（Nirodhamārga）斷絕有漏的緣以及一切普遍存在的煩惱。相應的煩惱而非作為緣的，見道和滅道斷絕與邪見（Mithyā-dṛṣṭi）相應的無明（Avidyā）。作為緣同時也是相應的煩惱，沒有。既非緣也非相應的煩惱，除了見道和滅道斷絕的與邪見相應的無明，其餘見道和滅道斷絕的無漏的緣，見苦諦和集諦（Samudaya-satya）斷絕的非一切普遍存在的煩惱，見道和修道斷絕一切煩惱。那些由此生起的心不相應行，見道和滅道斷絕有漏的緣以及一切普遍存在的煩惱。這些煩惱是緣的煩惱而非相應的煩惱，其餘既非緣的煩惱也非相應的煩惱。 問：見道和滅道斷絕與疑（Vicikitsā）相應的無明，有幾種煩惱是緣的煩惱而非相應的煩惱？答：作四句解答。作為緣而非相應的，見道和滅道斷絕有漏的緣以及一切普遍存在的煩惱。相應的煩惱而非作為緣的，見道和滅道斷絕疑。作為緣同時也是相應的煩惱，沒有。既非緣也非相應的煩惱，除了見道和滅道斷絕的疑，其餘見道和滅道斷絕的無漏的緣，以及見苦諦和集諦斷絕的非一切普遍存在的煩惱，見道和修道斷絕一切煩惱。與此相應的法，作為緣而非相應的，見道和滅道斷絕有漏的緣以及一切普遍存在的煩惱。相應的煩惱而非作為緣的，見道和滅道斷絕與疑相應的無明。作為緣同時也是相應的煩惱，沒有。既非緣也非相應的煩惱，除了見道和滅道斷絕的與疑相應的無明，其餘見道和滅道斷絕的無漏的緣，以及見苦諦和集諦斷絕的非一切普遍存在的煩惱，見道和修道斷絕一切煩惱。那些由此生起的心不相應行，見道和滅道斷絕有漏的緣以及一切普遍存在的煩惱。這些煩惱是緣的煩惱而非相應的煩惱，其餘既非緣的煩惱也非相應的煩惱。 問：見道和滅道斷絕與邪見和疑相應的無明，有幾種煩惱是緣的煩惱而非相應的煩惱？答：作四句解答。作為緣而非相應的，見道和滅道斷絕有漏的緣以及一切普遍存在的煩惱。相應的煩惱而非作為緣的，見道和滅道斷絕邪見和疑。作為緣同時也是相應的煩惱，沒有。既非緣也非相應的煩惱，除了見道和滅道斷絕的邪見和疑，其餘見道和滅道斷絕的無漏的緣，以及見苦諦和集諦斷絕的非一切普遍存在的煩惱
【English Translation】 English version Not severing all pervasive afflictions, the Path of Seeing (Dṛṣṭimārga) and the Path of Cultivation (Bhāvanāmārga) sever all afflictions. Of the corresponding dharmas, those that are conditions but not corresponding, the Path of Seeing and the Path of Cessation (Nirodhamārga) sever conditioned defilements and all pervasive afflictions. Corresponding afflictions but not conditions, the Path of Seeing and the Path of Cessation sever ignorance (Avidyā) corresponding to wrong views (Mithyā-dṛṣṭi). Afflictions that are both conditions and corresponding, there are none. Afflictions that are neither conditions nor corresponding, except for the ignorance corresponding to wrong views severed by the Path of Seeing and the Path of Cessation, the remaining unconditioned conditions severed by the Path of Seeing and the Path of Cessation, the afflictions not entirely pervasive severed by the Path of Seeing of suffering and the Path of Seeing of origin (Samudaya-satya), and all afflictions severed by the Path of Seeing and the Path of Cultivation. The mind-disassociated formations arising from these, the Path of Seeing and the Path of Cessation sever conditioned conditions and all pervasive afflictions. These afflictions are conditional afflictions but not corresponding afflictions, the remaining are neither conditional afflictions nor corresponding afflictions. Question: Of the ignorance corresponding to doubt (Vicikitsā) severed by the Path of Seeing and the Path of Cessation, how many afflictions are conditional afflictions but not corresponding afflictions? Answer: Answer with four possibilities. Those that are conditions but not corresponding, the Path of Seeing and the Path of Cessation sever conditioned conditions and all pervasive afflictions. Corresponding afflictions but not conditions, the Path of Seeing and the Path of Cessation sever doubt. Afflictions that are both conditions and corresponding, there are none. Afflictions that are neither conditions nor corresponding, except for the doubt severed by the Path of Seeing and the Path of Cessation, the remaining unconditioned conditions severed by the Path of Seeing and the Path of Cessation, and the afflictions not entirely pervasive severed by the Path of Seeing of suffering and the Path of Seeing of origin, and all afflictions severed by the Path of Seeing and the Path of Cultivation. Of the corresponding dharmas, those that are conditions but not corresponding, the Path of Seeing and the Path of Cessation sever conditioned conditions and all pervasive afflictions. Corresponding afflictions but not conditions, the Path of Seeing and the Path of Cessation sever ignorance corresponding to doubt. Afflictions that are both conditions and corresponding, there are none. Afflictions that are neither conditions nor corresponding, except for the ignorance corresponding to doubt severed by the Path of Seeing and the Path of Cessation, the remaining unconditioned conditions severed by the Path of Seeing and the Path of Cessation, and the afflictions not entirely pervasive severed by the Path of Seeing of suffering and the Path of Seeing of origin, and all afflictions severed by the Path of Seeing and the Path of Cultivation. The mind-disassociated formations arising from these, the Path of Seeing and the Path of Cessation sever conditioned conditions and all pervasive afflictions. These afflictions are conditional afflictions but not corresponding afflictions, the remaining are neither conditional afflictions nor corresponding afflictions. Question: Of the ignorance corresponding to wrong views and doubt severed by the Path of Seeing and the Path of Cessation, how many afflictions are conditional afflictions but not corresponding afflictions? Answer: Answer with four possibilities. Those that are conditions but not corresponding, the Path of Seeing and the Path of Cessation sever conditioned conditions and all pervasive afflictions. Corresponding afflictions but not conditions, the Path of Seeing and the Path of Cessation sever wrong views and doubt. Afflictions that are both conditions and corresponding, there are none. Afflictions that are neither conditions nor corresponding, except for the wrong views and doubt severed by the Path of Seeing and the Path of Cessation, the remaining unconditioned conditions severed by the Path of Seeing and the Path of Cessation, and the afflictions not entirely pervasive severed by the Path of Seeing of suffering and the Path of Seeing of origin
，見道及修斷一切。彼相應法，緣使非相應者，見滅斷有漏緣及一切遍。相應使非緣者，見滅斷邪見疑相應無明。緣使亦相應使者無。非緣使亦非相應使者，除見滅斷邪見疑相應無明，余見滅斷無漏緣，及見苦集斷不一切遍，見道及修斷一切。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。
問：見滅斷邪見不相應無明，幾使緣使非相應使？答：作四句。緣使非相應者，見滅斷有漏緣無明及一切遍。相應使非緣者，見滅斷疑。緣使亦相應使者，除見滅斷有漏緣無明，余見滅斷有漏緣。非緣使亦非相應使者，除見滅斷疑，余見滅斷無漏緣，見苦集斷不一切遍，見道及修斷一切。彼相應法，緣使非相應者，一切遍。相應使非緣者，除見滅斷邪見相應無明，余見滅斷無漏緣。緣使亦相應使者，見滅斷有漏緣。非緣使亦非相應使者，見滅斷邪見相應無明，見苦集斷不一切遍，見道及修斷一切。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。
問：見滅斷疑不相應無明，幾使緣使非相應使？答：作四句。緣使非相應者，見滅斷有漏緣無明及一切遍。相應使非緣者，見滅斷邪見。緣使亦相應使者，除見滅斷有漏緣無明，余見滅斷有漏緣。
【現代漢語翻譯】 現代漢語譯本 見道位和修道位斷除一切煩惱。與這些煩惱相應的法，作為所緣的煩惱而非相應的煩惱，在見滅時斷除有漏的所緣以及一切普遍存在的煩惱。相應的煩惱而非作為所緣的煩惱，在見滅時斷除與邪見和疑相應的無明（avidya，無明）。作為所緣的煩惱且是相應的煩惱，則沒有。既非作為所緣的煩惱也非相應的煩惱，除了見滅時斷除的與邪見和疑相應的無明，剩餘的見滅時斷除的無漏的所緣，以及見苦諦和見集諦時斷除的非一切普遍存在的煩惱，見道位和修道位斷除一切煩惱。由這些煩惱所生起的心不相應行，在見滅時斷除有漏的所緣以及一切普遍存在的煩惱。這些煩惱是作為所緣的煩惱而非相應的煩惱，剩餘的既非作為所緣的煩惱也非相應的煩惱。
問：見滅時斷除的與邪見不相應的無明（avidya，無明），有幾種煩惱是作為所緣的煩惱而非相應的煩惱？答：作四句解答。作為所緣的煩惱而非相應的煩惱，在見滅時斷除有漏的所緣的無明（avidya，無明）以及一切普遍存在的煩惱。相應的煩惱而非作為所緣的煩惱，在見滅時斷除疑。作為所緣的煩惱且是相應的煩惱，除了見滅時斷除的有漏的所緣的無明（avidya，無明），剩餘的見滅時斷除的有漏的所緣。既非作為所緣的煩惱也非相應的煩惱，除了見滅時斷除的疑，剩餘的見滅時斷除的無漏的所緣，見苦諦和見集諦時斷除的非一切普遍存在的煩惱，見道位和修道位斷除一切煩惱。與這些煩惱相應的法，作為所緣的煩惱而非相應的煩惱，是一切普遍存在的煩惱。相應的煩惱而非作為所緣的煩惱，除了見滅時斷除的與邪見相應的無明（avidya，無明），剩餘的見滅時斷除的無漏的所緣。作為所緣的煩惱且是相應的煩惱，是見滅時斷除的有漏的所緣。既非作為所緣的煩惱也非相應的煩惱，是見滅時斷除的與邪見相應的無明（avidya，無明），見苦諦和見集諦時斷除的非一切普遍存在的煩惱，見道位和修道位斷除一切煩惱。由這些煩惱所生起的心不相應行，在見滅時斷除有漏的所緣以及一切普遍存在的煩惱。這些煩惱是作為所緣的煩惱而非相應的煩惱，剩餘的既非作為所緣的煩惱也非相應的煩惱。
問：見滅時斷除的與疑不相應的無明（avidya，無明），有幾種煩惱是作為所緣的煩惱而非相應的煩惱？答：作四句解答。作為所緣的煩惱而非相應的煩惱，在見滅時斷除有漏的所緣的無明（avidya，無明）以及一切普遍存在的煩惱。相應的煩惱而非作為所緣的煩惱，在見滅時斷除邪見。作為所緣的煩惱且是相應的煩惱，除了見滅時斷除的有漏的所緣的無明（avidya，無明），剩餘的見滅時斷除的有漏的所緣。
【English Translation】 English version All afflictions are severed at the Path of Seeing and the Path of Cultivation. Of the dharmas corresponding to these afflictions, those that are objects of attachment but not corresponding, are severed at the cessation of seeing, including defiled objects of attachment and all pervasive afflictions. Corresponding afflictions that are not objects of attachment are severed at the cessation of seeing, including ignorance (avidya) corresponding to wrong views and doubt. There are none that are both objects of attachment and corresponding afflictions. Those that are neither objects of attachment nor corresponding afflictions, except for ignorance (avidya) corresponding to wrong views and doubt severed at the cessation of seeing, are the remaining undefiled objects of attachment severed at the cessation of seeing, and those not entirely pervasive afflictions severed at the seeing of suffering and the seeing of origination, and all afflictions severed at the Path of Seeing and the Path of Cultivation. The mind-non-concomitant formations arising from these afflictions are severed at the cessation of seeing, including defiled objects of attachment and all pervasive afflictions. These afflictions are objects of attachment but not corresponding afflictions; the remaining are neither objects of attachment nor corresponding afflictions.
Question: Of the ignorance (avidya) not corresponding to wrong views severed at the cessation of seeing, how many afflictions are objects of attachment but not corresponding afflictions? Answer: Construct four categories. Those that are objects of attachment but not corresponding afflictions are the ignorance (avidya) of defiled objects of attachment severed at the cessation of seeing, and all pervasive afflictions. Corresponding afflictions that are not objects of attachment are doubt severed at the cessation of seeing. Those that are both objects of attachment and corresponding afflictions, except for the ignorance (avidya) of defiled objects of attachment severed at the cessation of seeing, are the remaining defiled objects of attachment severed at the cessation of seeing. Those that are neither objects of attachment nor corresponding afflictions, except for doubt severed at the cessation of seeing, are the remaining undefiled objects of attachment severed at the cessation of seeing, those not entirely pervasive afflictions severed at the seeing of suffering and the seeing of origination, and all afflictions severed at the Path of Seeing and the Path of Cultivation. Of the dharmas corresponding to these afflictions, those that are objects of attachment but not corresponding afflictions are all pervasive afflictions. Corresponding afflictions that are not objects of attachment, except for the ignorance (avidya) corresponding to wrong views severed at the cessation of seeing, are the remaining undefiled objects of attachment severed at the cessation of seeing. Those that are both objects of attachment and corresponding afflictions are the defiled objects of attachment severed at the cessation of seeing. Those that are neither objects of attachment nor corresponding afflictions are the ignorance (avidya) corresponding to wrong views severed at the cessation of seeing, those not entirely pervasive afflictions severed at the seeing of suffering and the seeing of origination, and all afflictions severed at the Path of Seeing and the Path of Cultivation. The mind-non-concomitant formations arising from these afflictions are severed at the cessation of seeing, including defiled objects of attachment and all pervasive afflictions. These afflictions are objects of attachment but not corresponding afflictions; the remaining are neither objects of attachment nor corresponding afflictions.
Question: Of the ignorance (avidya) not corresponding to doubt severed at the cessation of seeing, how many afflictions are objects of attachment but not corresponding afflictions? Answer: Construct four categories. Those that are objects of attachment but not corresponding afflictions are the ignorance (avidya) of defiled objects of attachment severed at the cessation of seeing, and all pervasive afflictions. Corresponding afflictions that are not objects of attachment are wrong views severed at the cessation of seeing. Those that are both objects of attachment and corresponding afflictions, except for the ignorance (avidya) of defiled objects of attachment severed at the cessation of seeing, are the remaining defiled objects of attachment severed at the cessation of seeing.
非緣使亦非相應使者，除見滅斷邪見，余見滅斷無漏緣，及見苦集斷不一切遍，見道及修斷一切。彼相應法，緣使非相應者，一切遍。相應使非緣者，除見滅斷邪見相應無明，余見滅斷無漏緣。緣使亦相應使者，見滅斷有漏緣。非緣使亦非相應使者，見滅斷疑。彼相應無明，見苦集斷不一切遍，見道及修斷一切。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，余非緣使亦非相應使。
問：見滅斷邪見疑不相應無明，幾使緣使非相應使？答：作四句。緣使非相應者，見滅斷有漏緣無明及一切遍。相應使非緣者無。緣使亦相應使者，除見滅斷有漏緣無明，余見滅斷有漏緣。非緣使亦非相應使者，見滅斷無漏緣，見苦集斷不一切遍，見道及修斷一切。彼相應法，緣使非相應使者，一切遍。相應使非緣者，除見滅斷邪見疑相應無明，余見滅斷無漏緣。緣使亦相應使者，見滅斷有漏緣。非緣使亦非相應使者，見滅斷邪見疑相應無明，見苦集斷不一切遍，見道及修斷一切。彼所起心不相應行，見滅斷有漏緣及一切遍。此使緣使非相應使，餘者非緣使亦非相應使。如見滅斷，見道斷亦如是。如不定欲界系，色無色界系亦如是。
問：若有漏緣使，緣使相應使耶？若緣使相應使，有漏緣使耶？答：有。若
【現代漢語翻譯】 現代漢語譯本 非緣所生的煩惱，也不是相應而生的煩惱，除了通過見道滅除的邪見（錯誤的見解）之外，其餘通過見道滅除的煩惱都是無漏的緣所生，以及通過見苦集二諦斷除的煩惱並非全部，通過見道和修道斷除一切煩惱。那些相應的法，是緣所生但非相應而生的煩惱，是一切遍行煩惱。相應而生但非緣所生的煩惱，除了通過見道滅除的與邪見相應的無明（愚昧）之外，其餘通過見道滅除的煩惱都是無漏的緣所生。既是緣所生也是相應而生的煩惱，是通過見道滅除的有漏的緣所生。既非緣所生也非相應而生的煩惱，是通過見道滅除的疑（懷疑）。那些相應的無明，是通過見苦集二諦斷除的煩惱並非全部，通過見道和修道斷除一切煩惱。那些由其生起的不相應行，是通過見道滅除的有漏的緣以及一切遍行煩惱。這些煩惱是緣所生但非相應而生的煩惱，其餘的既非緣所生也非相應而生的煩惱。
問：通過見道滅除的邪見、疑和不相應的無明，有多少是緣所生但非相應而生的煩惱？答：可以作四句分析。緣所生但非相應而生的煩惱，是通過見道滅除的有漏的緣、無明以及一切遍行煩惱。相應而生但非緣所生的煩惱，沒有。既是緣所生也是相應而生的煩惱，除了通過見道滅除的有漏的緣和無明之外，其餘通過見道滅除的有漏的緣都是。既非緣所生也非相應而生的煩惱，是通過見道滅除的無漏的緣，通過見苦集二諦斷除的煩惱並非全部，通過見道和修道斷除一切煩惱。那些相應的法，是緣所生但非相應而生的煩惱，是一切遍行煩惱。相應而生但非緣所生的煩惱，除了通過見道滅除的與邪見、疑相應的無明之外，其餘通過見道滅除的煩惱都是無漏的緣所生。既是緣所生也是相應而生的煩惱，是通過見道滅除的有漏的緣。既非緣所生也非相應而生的煩惱，是通過見道滅除的與邪見、疑相應的無明，通過見苦集二諦斷除的煩惱並非全部，通過見道和修道斷除一切煩惱。那些由其生起的不相應行，是通過見道滅除的有漏的緣以及一切遍行煩惱。這些煩惱是緣所生但非相應而生的煩惱，其餘的既非緣所生也非相應而生的煩惱。如同通過見道滅除煩惱的情況一樣，通過修道滅除煩惱的情況也是如此。如同不定和欲界系的情況一樣，色界和無色界系的情況也是如此。
問：如果是有漏的緣所生的煩惱，是緣所生也是相應而生的煩惱嗎？如果是緣所生也是相應而生的煩惱，是有漏的緣所生的煩惱嗎？答：是的。
【English Translation】 English version Those afflictions that are not caused by conditions, nor by association, except for the 'wrong views' (邪見) eradicated by the path of seeing, the remaining afflictions eradicated by the path of seeing are caused by non-outflow conditions, and those eradicated by seeing suffering and its origination are not all, while those eradicated by the path of seeing and cultivation are all. Those corresponding dharmas, which are caused by conditions but not by association, are all pervasive afflictions. Those caused by association but not by conditions, except for the 'ignorance' (無明) associated with 'wrong views' (邪見) eradicated by the path of seeing, the remaining afflictions eradicated by the path of seeing are caused by non-outflow conditions. Those that are both caused by conditions and by association are caused by outflow conditions eradicated by the path of seeing. Those that are neither caused by conditions nor by association are 'doubt' (疑) eradicated by the path of seeing. Those corresponding 'ignorance' (無明) are not all eradicated by seeing suffering and its origination, while those eradicated by the path of seeing and cultivation are all. Those non-corresponding formations arising from them are eradicated by outflow conditions and all pervasive afflictions by the path of seeing. These afflictions are caused by conditions but not by association, the remaining are neither caused by conditions nor by association.
Question: How many of the 'wrong views' (邪見), 'doubt' (疑), and non-corresponding 'ignorance' (無明) eradicated by the path of seeing are afflictions caused by conditions but not by association? Answer: Four possibilities can be made. Those caused by conditions but not by association are outflow conditions, 'ignorance' (無明), and all pervasive afflictions eradicated by the path of seeing. Those caused by association but not by conditions, none. Those that are both caused by conditions and by association, except for outflow conditions and 'ignorance' (無明) eradicated by the path of seeing, the remaining outflow conditions eradicated by the path of seeing are. Those that are neither caused by conditions nor by association are non-outflow conditions eradicated by the path of seeing, those eradicated by seeing suffering and its origination are not all, while those eradicated by the path of seeing and cultivation are all. Those corresponding dharmas, which are caused by conditions but not by association, are all pervasive afflictions. Those caused by association but not by conditions, except for 'ignorance' (無明) associated with 'wrong views' (邪見) and 'doubt' (疑) eradicated by the path of seeing, the remaining afflictions eradicated by the path of seeing are caused by non-outflow conditions. Those that are both caused by conditions and by association are outflow conditions eradicated by the path of seeing. Those that are neither caused by conditions nor by association are 'ignorance' (無明) associated with 'wrong views' (邪見) and 'doubt' (疑) eradicated by the path of seeing, those eradicated by seeing suffering and its origination are not all, while those eradicated by the path of seeing and cultivation are all. Those non-corresponding formations arising from them are eradicated by outflow conditions and all pervasive afflictions by the path of seeing. These afflictions are caused by conditions but not by association, the remaining are neither caused by conditions nor by association. Just as the case of eradicating afflictions by the path of seeing, so is the case of eradicating afflictions by the path of cultivation. Just as the case of the undetermined and the desire realm, so is the case of the form and formless realms.
Question: If there are outflow conditions that cause afflictions, are they afflictions that are caused by conditions and also by association? If there are afflictions that are caused by conditions and also by association, are they outflow conditions that cause afflictions? Answer: Yes.
使緣使相應使，彼有漏緣使、或使有漏緣，非彼緣使相應使。云何有？謂他界一切遍，謂使欲界系緣色界系，欲界系緣無色界系，色界系緣無色界系，欲界系緣色無色界系。
問：若無漏緣使，相應使耶？若相應使，無漏緣使耶？答：有。若使相應使，彼無漏緣使、或使相應使，非彼無漏緣使。云何有？謂他界一切遍使，謂使欲界系緣色界系，欲界系緣無色界系，色界系緣無色界系，欲界系緣色無色界系(分別諸使品第五竟)。
眾事分阿毗曇論卷第三 大正藏第 26 冊 No. 1541 眾事分阿毗曇論
眾事分阿毗曇論卷第四
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
分別攝品第六初
爾炎法，識法，通爾炎法，緣法，增上法，色法、非色法，可見法、不可見法，有對法、無對法，有漏法。無漏法，有為法、無為法，有諍法、無諍法，世間法、出世間法，入法、不入法，染污法、不染污法，依家法、依出要法，心法、非心法，心法法、非心法法，心相應法、心不相應法，心共有法、非心共有法，心隨轉法、非心隨轉法，心因法、非心因法，心次第法、非心次第法，緣心法、非緣心法，心增上法、非心增上法，心果法、非心果法，心報法、非心報法
【現代漢語翻譯】 現代漢語譯本： 什麼是有漏的緣所生的使，與使相應的使？什麼是有漏的緣，或者使是有漏的緣，而不是與使相應的使？如何理解？指的是其他界的一切普遍情況，指的是使欲界所繫縛的緣所繫縛，欲界所繫縛的緣不是所繫縛，不是所繫縛的緣不是所繫縛，欲界所繫縛的緣是色界和無色界所繫縛。
問：如果無漏的緣所生的使，是相應的使嗎？如果是相應的使，是無漏的緣所生的使嗎？答：是的。如果使是相應的使，那麼這個使是無漏的緣所生的使，或者使是相應的使，而不是那個無漏的緣所生的使。如何理解？指的是其他界的一切普遍的使，指的是使欲界所繫縛的緣所繫縛，欲界所繫縛的緣不是所繫縛，不是所繫縛的緣不是所繫縛，欲界所繫縛的緣是色界和無色界所繫縛（《分別諸使品》第五結束）。
《眾事分阿毗曇論》卷第三 大正藏第 26 冊 No. 1541 《眾事分阿毗曇論》
《眾事分阿毗曇論》卷第四
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
《分別攝品》第六初
爾炎法（如是之法）, 識法（認識之法）, 通爾炎法（通達如是之法）, 緣法（條件之法）, 增上法（增上之法）, 色法（物質之法）、非色法（非物質之法）, 可見法（可見之法）、不可見法（不可見之法）, 有對法（有障礙之法）、無對法（無障礙之法）, 有漏法（有煩惱之法）。無漏法（無煩惱之法）, 有為法（有造作之法）、無為法（無造作之法）, 有諍法（有爭論之法）、無諍法（無爭論之法）, 世間法（世俗之法）、出世間法（超越世俗之法）, 入法（納入之法）、不入法（不納入之法）, 染污法（染污之法）、不染污法（不染污之法）, 依家法（依賴家庭之法）、依出要法（依賴出離之法）, 心法（心之法）、非心法（非心之法）, 心法法（心之法的法）、非心法法（非心之法的法）, 心相應法（與心相應的法）、心不相應法（與心不相應的法）, 心共有法（心共同擁有的法）、非心共有法（非心共同擁有的法）, 心隨轉法（隨心轉變的法）、非心隨轉法（不隨心轉變的法）, 心因法（心為因的法）、非心因法（非心為因的法）, 心次第法（心相續的法）、非心次第法（非心相續的法）, 緣心法（以心為緣的法）、非緣心法（不以心為緣的法）, 心增上法（心為增上的法）、非心增上法（非心為增上的法）, 心果法（心為果的法）、非心果法（非心為果的法）, 心報法（心為報的法）、非心報法（非心為報的法）
【English Translation】 English version: What are the 'anusayas' (latent tendencies) that arise from conditioned 'anusayas' and are associated with 'anusayas'? What are the conditioned 'anusayas', or 'anusayas' that arise from conditioned things, but are not associated with 'anusayas'? How is this understood? It refers to all pervasive conditions in other realms, referring to 'anusayas' bound by conditions of the desire realm, conditions of the desire realm not bound by conditions, conditions not bound by conditions, and conditions of the desire realm bound by conditions of the form and formless realms.
Question: If 'anusayas' arise from unconditioned things, are they associated with 'anusayas'? If they are associated with 'anusayas', do they arise from unconditioned things? Answer: Yes. If 'anusayas' are associated with 'anusayas', then those 'anusayas' arise from unconditioned things, or 'anusayas' are associated with 'anusayas', but not those 'anusayas' that arise from unconditioned things. How is this understood? It refers to all pervasive 'anusayas' in other realms, referring to 'anusayas' bound by conditions of the desire realm, conditions of the desire realm not bound by conditions, conditions not bound by conditions, and conditions of the desire realm bound by conditions of the form and formless realms (End of the Fifth Chapter on Differentiating 'Anusayas').
'Abhidharmahrdaya-sastra' Volume 3 Taisho Tripitaka Volume 26, No. 1541 'Abhidharmahrdaya-sastra'
'Abhidharmahrdaya-sastra' Volume 4
Composed by Venerable Vasumitra
Translated by Tripitaka Gunabhadra of the Song Dynasty and Bodhiyashas
Beginning of the Sixth Chapter on Differentiation and Collection
'Iryapatha dharma' (dharma of deportment), 'vijnana dharma' (dharma of consciousness), 'samanvahara iryapatha dharma' (dharma of comprehensive deportment), 'pratyaya dharma' (dharma of condition), 'adhipati dharma' (dharma of dominance), 'rupa dharma' (dharma of form), 'arupa dharma' (dharma of non-form), 'sanidarshana dharma' (dharma of visibility), 'anidarshana dharma' (dharma of invisibility), 'sapratiha dharma' (dharma of resistance), 'apratigha dharma' (dharma of non-resistance), 'sasrava dharma' (dharma with outflows). 'Anasrava dharma' (dharma without outflows), 'samskrta dharma' (conditioned dharma), 'asamskrta dharma' (unconditioned dharma), 'savivada dharma' (dharma with conflict), 'avivada dharma' (dharma without conflict), 'laukika dharma' (mundane dharma), 'lokottara dharma' (supramundane dharma), 'sannivesha dharma' (dharma of inclusion), 'asannivesha dharma' (dharma of non-inclusion), 'klista dharma' (defiled dharma), 'aklista dharma' (undefiled dharma), 'nikayasraya dharma' (dharma dependent on the group), 'nairyanikasraya dharma' (dharma dependent on liberation), 'citta dharma' (dharma of mind), 'acitta dharma' (dharma of non-mind), 'citta dharma dharma' (dharma of the dharma of mind), 'acitta dharma dharma' (dharma of the dharma of non-mind), 'cittasamprayukta dharma' (dharma associated with mind), 'cittavisamyukta dharma' (dharma not associated with mind), 'cittasahabhu dharma' (dharma co-arisen with mind), 'acittasahabhu dharma' (dharma not co-arisen with mind), 'cittanuparivarti dharma' (dharma that follows the mind), 'acittanuparivarti dharma' (dharma that does not follow the mind), 'cittahetu dharma' (dharma with mind as the cause), 'acittahetu dharma' (dharma without mind as the cause), 'cittakrama dharma' (dharma in sequence with mind), 'acittakrama dharma' (dharma not in sequence with mind), 'cittarambana dharma' (dharma with mind as the object), 'acittarambana dharma' (dharma without mind as the object), 'cittadhipati dharma' (dharma with mind as the dominant factor), 'acittadhipati dharma' (dharma without mind as the dominant factor), 'cittaphala dharma' (dharma with mind as the result), 'acittaphala dharma' (dharma without mind as the result), 'cittavipaka dharma' (dharma with mind as the retribution), 'acittavipaka dharma' (dharma without mind as the retribution)
，業法、非業法，業相應法、非業相應法，業共有法、非業共有法，業隨轉法、非業隨轉法，業因法、非業因法，業次第法、非業次第法，緣業法、非緣業法，業增上法、非業增上法，業果法、非業果法，業報法、非業報法，有法、非有法，有相應法、非有相應法，有共有法、非有共有法，有隨轉有因法、非有隨轉非有因法，有次第法、非有次第法，緣有法、非緣有法，有增上法、非有增上法，有果法、非有果法，有報法、非有報法，斷知法，智所知法、非智所知法，斷知所斷法、非斷知所斷法，修法、非修法，證法、非證法，習法、非習法，有罪法、無罪法，黑法、白法，退法、不退法，隱沒法、不隱沒法，記法、無記法，已起法、不起法，今起法、非今起法，已滅法、非已滅法，今滅法、非今滅法，緣起法、非緣起法，緣生法、非緣生法，因法、非因法，有因法、非有因法，因起法、非因起法，因相應法、非因相應法，結法、非結法，生結法、非生結法，取法、非取法，受法、非受法，取生法、非取生法，煩惱法、非煩惱法，穢污法、不穢污法，有穢污法、非有穢污法，纏法、非纏法，纏住法、非纏住法，纏生法、非纏生法，有緣法、無緣法，有覺法、非有覺法，有觀法、非有觀法，可樂法、非可樂法，受用法、
非受用法，有事有緣法、無事無緣法，有上法、無上法，遠法、近法，有量法、無量法，見法、非見法，見處法、非見處法，見相應法、非見相應法，凡夫法、非凡夫法，凡夫共法、非凡夫共法，定法、非定法，惱法、非惱法，根法、非根法，聖諦攝法、非聖諦攝法，共有法、非共有法，相應法、非相應法，果法、非果法，有果法、非有果法，報法、非報法，有報法、非有報法，因緣法、非因緣法，有因緣法、非有因緣法，出法、非出法，有出法、非有出法，相續法、非相續法，有相續法、非有相續法(二法有二百一十六種竟)。
善法、不善法、無記法。學法、無學法、非學非無學法。見斷法、修斷法、不斷法。見斷因法、修斷因法、不斷因法。可見有對法、不可見有對法、不可見無對法。報法、非報法、非報非非報法。下法、中法、上法。小法、大法、無量法。意樂法、非意樂法、非意樂非不意樂法。樂俱法、苦俱法、不苦不樂俱法。俱起法、俱住法、俱滅法。非俱起法、非俱住法、非俱滅法。心俱起法、心俱住法、心俱滅法。非心俱起法、非心俱住法、非心俱滅法。三界：欲界、瞋界、害界。又三界：出要界、無瞋界、無害界。又三界：欲界、色界、無色界。又三界：色界、無色界、滅界。三有：欲有、
【現代漢語翻譯】 現代漢語譯本 非受用法，有事有緣法、無事無緣法，有上法、無上法，遠法、近法，有量法、無量法，見法、非見法，見處法、非見處法，見相應法、非見相應法，凡夫法、非凡夫法，凡夫共法、非凡夫共法，定法、非定法，惱法、非惱法，根法、非根法，聖諦攝法、非聖諦攝法，共有法、非共有法，相應法、非相應法，果法、非果法，有果法、非有果法，報法、非報法，有報法、非有報法，因緣法、非因緣法，有因緣法、非有因緣法，出法、非出法，有出法、非有出法，相續法、非相續法，有相續法、非相續法（二法有二百一十六種）。
善法、不善法、無記法。學法、無學法、非學非無學法。見斷法、修斷法、不斷法。見斷因法、修斷因法、不斷因法。可見有對法、不可見有對法、不可見無對法。報法、非報法、非報非非報法。下法、中法、上法。小法、大法、無量法。意樂法、非意樂法、非意樂非不意樂法。樂俱法、苦俱法、不苦不樂俱法。俱起法、俱住法、俱滅法。非俱起法、非俱住法、非俱滅法。心俱起法、心俱住法、心俱滅法。非心俱起法、非心俱住法、非心俱滅法。三界：欲界（Kāmadhātu）、瞋界、害界。又三界：出要界、無瞋界、無害界。又三界：欲界（Kāmadhātu）、、無。又三界：、無、滅界。三有：欲有
【English Translation】 English version 'Non-receptive' dharmas, dharmas with cause and condition, dharmas without cause and condition, superior dharmas, unsurpassed dharmas, distant dharmas, near dharmas, limited dharmas, limitless dharmas, visible dharmas, invisible dharmas, dharmas of visible places, dharmas of invisible places, dharmas corresponding to visibility, dharmas not corresponding to visibility, dharmas of ordinary beings, dharmas not of ordinary beings, dharmas common to ordinary beings, dharmas not common to ordinary beings, fixed dharmas, unfixed dharmas, afflicting dharmas, non-afflicting dharmas, root dharmas, non-root dharmas, dharmas included in the Noble Truths, dharmas not included in the Noble Truths, shared dharmas, unshared dharmas, corresponding dharmas, non-corresponding dharmas, resultant dharmas, dharmas with result, dharmas without result, retributive dharmas, non-retributive dharmas, dharmas with retribution, dharmas without retribution, causal dharmas, non-causal dharmas, dharmas with cause, dharmas without cause, emerging dharmas, non-emerging dharmas, dharmas with emergence, dharmas without emergence, continuous dharmas, non-continuous dharmas, dharmas with continuity, dharmas without continuity (these two dharmas amount to two hundred and sixteen types).
Good dharmas, unwholesome dharmas, neutral dharmas. Dharmas of learning, dharmas of no-learning, dharmas of neither learning nor no-learning. Dharmas to be abandoned by seeing, dharmas to be abandoned by cultivation, dharmas not to be abandoned. Causes to be abandoned by seeing, causes to be abandoned by cultivation, causes not to be abandoned. Visible and resistant dharmas, invisible and resistant dharmas, invisible and non-resistant dharmas. Retributive dharmas, non-retributive dharmas, neither retributive nor non-retributive dharmas. Inferior dharmas, middling dharmas, superior dharmas. Small dharmas, large dharmas, immeasurable dharmas. Dharmas of intention, dharmas of non-intention, dharmas of neither intention nor non-intention. Dharmas accompanied by pleasure, dharmas accompanied by suffering, dharmas accompanied by neither pleasure nor suffering. Dharmas arising together, dharmas abiding together, dharmas ceasing together. Dharmas not arising together, dharmas not abiding together, dharmas not ceasing together. Dharmas arising with mind, dharmas abiding with mind, dharmas ceasing with mind. Dharmas not arising with mind, dharmas not abiding with mind, dharmas not ceasing with mind. Three realms: Kāmadhātu (desire realm), realm of anger, realm of harm. Again, three realms: realm of escape, realm without anger, realm without harm. Again, three realms: Kāmadhātu (desire realm), , no . Again, three realms: , no , realm of cessation. Three existences: existence of desire
色有、無色有。三漏：欲漏：有漏：無明漏。三世：過去世、未來世、現在世。三說事：過去說事、未來說事、現在說事。三苦、苦苦苦、變苦苦、行苦苦。三法：有覺有觀法、無覺有觀法、無覺無觀法。三地：有覺有觀地、無覺有觀地、無覺無觀地。三業：身業、口業、意業。又三業：善業、不善業、無記業。又三業：學業、無學業、非業非無學業。又三業：見斷業、修斷業、不斷業。又三業：現法受業、生法受業、后法受業。又三業：樂受業、苦受業、不苦不樂受業(三法有九十三種竟)。
四念處，謂身念處、受念處、心念處、法念處。四正勤，謂已起惡不善法方便令斷正勤、未起惡不善法方便令不起正勤、未生善法方便令生正勤、已生善法方便勤修令住使不忘失滿足修習增廣智證正勤。四如意足，謂欲定凈行成就如意足、精進定凈行成就如意足、心定凈行成就如意足、慧定凈行成就如意足。四禪，謂初禪、二禪、三禪、四禪。四聖諦，謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道聖諦。四無量，謂慈、悲、喜、舍。四無色，謂空入處、識入處、無所有入處、非想非非想入處。四聖種，謂隨乞得衣知足聖種、謂隨乞得食知足聖種、謂隨得眠臥具等知足聖種、謂樂閑靜樂修聖種。四沙門果，謂須陀洹沙門果、斯
【現代漢語翻譯】 現代漢語譯本 色有（Rūpadhātu，色界有）、無色有（Arūpadhātu，無色界有）。三漏：欲漏（Kāma-āsava，對感官快樂的渴求之漏）、有漏（Bhava-āsava，對存在的渴求之漏）、無明漏（Avijjā-āsava，無知之漏）。三世：過去世（ অতীত কাল，過去的時間）、未來世（ভবিষ্যৎ কাল，未來的時間）、現在世（বর্তমান কাল，現在的時間）。三說事：過去說事、未來說事、現在說事。三苦：苦苦苦（Dukkha-dukkha，痛苦之苦）、變苦苦（Vipariṇāma-dukkha，變化之苦）、行苦苦（Saṅkhāra-dukkha，行蘊之苦）。三法：有覺有觀法（Savitakka-savicāra，有尋有伺）、無覺有觀法（Avitakka-vicāramatta，無尋唯伺）、無覺無觀法（Avitakka-avicāra，無尋無伺）。三地：有覺有觀地、無覺有觀地、無覺無觀地。三業：身業（Kāya-kamma，身體的行為）、口業（Vacī-kamma，語言的行為）、意業（Mano-kamma，思想的行為）。又三業：善業（Kusala-kamma，好的行為）、不善業（Akusala-kamma，不好的行為）、無記業（Abyākata-kamma，非善非不善的行為）。又三業：學業（Sekha-kamma，有待學習的行為）、無學業（Asekha-kamma，無需學習的行為）、非業非無學業（Nevasekha-nāsekha-kamma，既非有學亦非無學的行為）。又三業：見斷業（Diṭṭhi-pahātabba-kamma，通過見道斷除的業）、修斷業（Bhāvanā-pahātabba-kamma，通過修道斷除的業）、不斷業（Apahātabba-kamma，無法斷除的業）。又三業：現法受業（Diṭṭhadhammavedanīya-kamma，現世受報的業）、生法受業（Upapajjavedanīya-kamma，來世受報的業）、后法受業（Aparāpariyavedanīya-kamma，更後世受報的業）。又三業：樂受業（Sukha-vedanīya-kamma，導致樂受的業）、苦受業（Dukkha-vedanīya-kamma，導致苦受的業）、不苦不樂受業（Adukkhamasukha-vedanīya-kamma，導致不苦不樂受的業）（三法有九十三種竟）。 四念處，謂身念處（Kāyānupassanā，對身體的觀照）、受念處（Vedanānupassanā，對感受的觀照）、心念處（Cittānupassanā，對心的觀照）、法念處（Dhammānupassanā，對法的觀照）。四正勤，謂已起惡不善法方便令斷正勤（已生起的惡不善法，努力斷除）、未起惡不善法方便令不起正勤（未生起的惡不善法，努力不讓它生起）、未生善法方便令生正勤（未生起的善法，努力讓它生起）、已生善法方便勤修令住使不忘失滿足修習增廣智證正勤（已生起的善法，努力修習使之增長，不忘失，圓滿，修習，增長智慧和證悟）。四如意足，謂欲定凈行成就如意足（Chanda-samādhi-padhāna-saṅkhāra-samannāgata-iddhipāda，通過慾望、禪定和精進達成的如意足）、精進定凈行成就如意足（Viriya-samādhi-padhāna-saṅkhāra-samannāgata-iddhipāda，通過精進、禪定和精進達成的如意足）、心定凈行成就如意足（Citta-samādhi-padhāna-saṅkhāra-samannāgata-iddhipāda，通過心、禪定和精進達成的如意足）、慧定凈行成就如意足（Vīmaṃsā-samādhi-padhāna-saṅkhāra-samannāgata-iddhipāda，通過智慧、禪定和精進達成的如意足）。四禪，謂初禪（Paṭhama jhāna，第一禪）、二禪（Dutiya jhāna，第二禪）、三禪（Tatiya jhāna，第三禪）、四禪（Catuttha jhāna，第四禪）。四聖諦，謂苦聖諦（Dukkha sacca，關於苦的真理）、苦集聖諦（Dukkha samudaya sacca，關於苦的起因的真理）、苦滅聖諦（Dukkha nirodha sacca，關於苦的止息的真理）、苦滅道聖諦（Dukkha nirodha gāminī paṭipadā sacca，關於通往苦的止息的道路的真理）。四無量，謂慈（Mettā，慈愛）、悲（Karuṇā，悲憫）、喜（Muditā，隨喜）、舍（Upekkhā，捨棄）。四無色，謂空入處（Ākāsānañcāyatana，空無邊處）、識入處（Viññāṇañcāyatana，識無邊處）、無所有入處（Ākiñcaññāyatana，無所有處）、非想非非想入處（Nevasaññānāsaññāyatana，非想非非想處）。四聖種，謂隨乞得衣知足聖種（以獲得的衣服為滿足的聖種）、謂隨乞得食知足聖種（以獲得的食物為滿足的聖種）、謂隨得眠臥具等知足聖種（以獲得的住所為滿足的聖種）、謂樂閑靜樂修聖種（樂於獨處和修行的聖種）。四沙門果，謂須陀洹沙門果（Sotāpanna phala，入流果）、斯陀含沙門果（Sakadāgāmi phala，一來果）
【English Translation】 English version Rūpadhātu (Realm of Form), Arūpadhātu (Formless Realm). Three āsavas (floods or taints): Kāma-āsava (sensuality), Bhava-āsava (existence), Avijjā-āsava (ignorance). Three times: Past, Future, Present. Three kinds of talk: Talk about the past, talk about the future, talk about the present. Three kinds of suffering: Dukkha-dukkha (suffering of suffering), Vipariṇāma-dukkha (suffering of change), Saṅkhāra-dukkha (suffering of conditioned states). Three kinds of dhamma: Savitakka-savicāra (with initial and sustained thought), Avitakka-vicāramatta (with sustained thought only), Avitakka-avicāra (without initial and sustained thought). Three planes: Plane with initial and sustained thought, plane with sustained thought only, plane without initial and sustained thought. Three kinds of kamma (action): Kāya-kamma (bodily action), Vacī-kamma (verbal action), Mano-kamma (mental action). Also, three kinds of kamma: Kusala-kamma (wholesome action), Akusala-kamma (unwholesome action), Abyākata-kamma (neutral action). Also, three kinds of kamma: Sekha-kamma (action of a trainee), Asekha-kamma (action of one beyond training), Nevasekha-nāsekha-kamma (action that is neither of a trainee nor beyond training). Also, three kinds of kamma: Diṭṭhi-pahātabba-kamma (action to be abandoned by seeing), Bhāvanā-pahātabba-kamma (action to be abandoned by development), Apahātabba-kamma (action that cannot be abandoned). Also, three kinds of kamma: Diṭṭhadhammavedanīya-kamma (action ripening in this life), Upapajjavedanīya-kamma (action ripening in the next life), Aparāpariyavedanīya-kamma (action ripening in subsequent lives). Also, three kinds of kamma: Sukha-vedanīya-kamma (action leading to pleasant feeling), Dukkha-vedanīya-kamma (action leading to painful feeling), Adukkhamasukha-vedanīya-kamma (action leading to neither-pleasant-nor-painful feeling). (These are the 93 kinds of three-fold dhammas). The four foundations of mindfulness: Kāyānupassanā (mindfulness of the body), Vedanānupassanā (mindfulness of feeling), Cittānupassanā (mindfulness of mind), Dhammānupassanā (mindfulness of phenomena). The four right exertions: exertion to prevent the arising of unarisen unwholesome states, exertion to abandon arisen unwholesome states, exertion to arouse unarisen wholesome states, exertion to maintain arisen wholesome states. The four bases of power (iddhipāda): Chanda-samādhi-padhāna-saṅkhāra-samannāgata-iddhipāda (base of power founded on desire), Viriya-samādhi-padhāna-saṅkhāra-samannāgata-iddhipāda (base of power founded on effort), Citta-samādhi-padhāna-saṅkhāra-samannāgata-iddhipāda (base of power founded on mind), Vīmaṃsā-samādhi-padhāna-saṅkhāra-samannāgata-iddhipāda (base of power founded on investigation). The four jhānas (meditative absorptions): Paṭhama jhāna (first jhāna), Dutiya jhāna (second jhāna), Tatiya jhāna (third jhāna), Catuttha jhāna (fourth jhāna). The four noble truths: Dukkha sacca (the truth of suffering), Dukkha samudaya sacca (the truth of the origin of suffering), Dukkha nirodha sacca (the truth of the cessation of suffering), Dukkha nirodha gāminī paṭipadā sacca (the truth of the path leading to the cessation of suffering). The four immeasurables: Mettā (loving-kindness), Karuṇā (compassion), Muditā (sympathetic joy), Upekkhā (equanimity). The four formless realms: Ākāsānañcāyatana (sphere of infinite space), Viññāṇañcāyatana (sphere of infinite consciousness), Ākiñcaññāyatana (sphere of nothingness), Nevasaññānāsaññāyatana (sphere of neither perception nor non-perception). The four noble lineages: contentment with whatever robes one obtains, contentment with whatever almsfood one obtains, contentment with whatever lodging one obtains, delight in abandoning and delight in cultivation. The four fruits of recluseship: Sotāpanna phala (the fruit of stream-entry), Sakadāgāmi phala (the fruit of once-returning)
陀含沙門果、阿那含沙門果、阿羅漢無上沙門果。四智，謂法智、比智、知他心智、等智。又四智，謂苦智、集智、滅智、道智。四辯，謂義辯、法辯、辭辯、隨應辯。四緣，謂因緣、次第緣、緣緣、增上緣。四食，謂粗摶食、細觸食、意思食、識食。四流，謂欲流、有流、見流、無明流。四扼，謂欲扼、有扼、見扼、無明扼。四取，謂欲取、見取、戒取、我取。四法，謂過去法、未來法、現在法、非過去未來現在法。又四法，謂欲界系法、色界系法、無色界系法、不繫法。又四法，謂善因法、不善因法、無記因法、非善因非不善因非無記因法。又四法，謂有緣緣法、無緣緣法、有緣緣無緣緣法、非有緣緣非無緣緣法(四法有八十四種竟)。
五陰，謂色陰、受陰、想陰、行陰、識陰。五盛陰，謂色盛陰、受想行識盛陰。五趣，謂地獄趣、畜生趣、餓鬼趣、天趣、人趣。五煩惱身，謂見苦斷煩惱身、見集斷煩惱身、見滅斷煩惱身、見道斷煩惱身、修斷煩惱身。五法，謂色法、心法、心法法、心不相應行法、無為法(五法有二十五種竟)。
六界，謂地界、水界、火界、風界、虛空界、識界。六法，謂見苦斷法、見集斷法、見滅斷法、見道斷法、修斷法、不斷法(六法有十二種竟)。
七使，謂貪慾
【現代漢語翻譯】 現代漢語譯本： 斯陀含沙門果（Sakadagami-phala，二果）、阿那含沙門果（Anagami-phala，三果）、阿羅漢無上沙門果（Arahatta-phala，四果）。四智，即法智（dharma-jnana，知曉佛法的智慧）、比智（anvaya-jnana，類比推理的智慧）、知他心智（para-citta-jnana，瞭解他人內心的智慧）、等智（samana-jnana，平等看待一切的智慧）。又四智，即苦智（duhkha-jnana，瞭解苦諦的智慧）、集智（samudaya-jnana，瞭解集諦的智慧）、滅智（nirodha-jnana，瞭解滅諦的智慧）、道智（marga-jnana，瞭解道諦的智慧）。四辯，即義辯（artha-pratisamvid，理解意義的辯才）、法辯（dharma-pratisamvid，闡述佛法的辯才）、辭辯（nirukti-pratisamvid，運用語言的辯才）、隨應辯（pratibhana-pratisamvid，隨機應變的辯才）。四緣，即因緣（hetu-pratyaya，直接原因）、次第緣（samanantara-pratyaya，緊隨其後的條件）、緣緣（alambana-pratyaya，所緣的條件）、增上緣（adhipati-pratyaya，起主導作用的條件）。四食，即粗摶食（kabali-kara-ahara，段食，有形食物）、細觸食（sparsaharahara，觸食，感官印象）、意思食（manas-samcetanahara，思食，意志）、識食（vijnanahara，識食，意識）。四流，即欲流（kama-ogha，對慾望的執著）、有流（bhava-ogha，對存在的執著）、見流（drsti-ogha，錯誤的見解）、無明流（avidya-ogha，無知）。四扼，即欲扼（kama-yoga，慾望的束縛）、有扼（bhava-yoga，存在的束縛）、見扼（drsti-yoga，錯誤的見解的束縛）、無明扼（avidya-yoga，無知的束縛）。四取，即欲取（kama-upadana，對慾望的執取）、見取（drsti-upadana，對錯誤見解的執取）、戒取（silabbata-upadana，對戒律的錯誤執取）、我取（atta-upadana，對自我的執取）。四法，即過去法（atita-dharma，過去的現象）、未來法（anagata-dharma，未來的現象）、現在法（pratyutpanna-dharma，現在的現象）、非過去未來現在法（natatitanagatapratyutpanna-dharma，非過去、非未來、非現在的現象）。又四法，即欲界系法（kama-dhatu-samprayukta-dharma，與欲界相關的法）、系法（rupa-dhatu-samprayukta-dharma，與色界相關的法）、無系法（arupa-dhatu-samprayukta-dharma，與無色界相關的法）、不繫法（asamskrta-dharma，不相關的法）。又四法，即善因法（kusala-hetu-dharma，善的因）、不善因法（akusala-hetu-dharma，不善的因）、無記因法（avyakrta-hetu-dharma，非善非不善的因）、非善因非不善因非無記因法（na-kusala-hetu-na-akusala-hetu-na-avyakrta-hetu-dharma，既非善因，也非不善因，也非無記因的法）。又四法，即有緣緣法（sahetuka-dharma，有條件的法）、無緣緣法（ahetuka-dharma，無條件的法）、有緣緣無緣緣法（sahetuka-ahetuka-dharma，既有條件又無條件的法）、非有緣緣非無緣緣法（na-sahetuka-na-ahetuka-dharma，既非有條件也非無條件的法）（四法共有八十四種）。 五陰，即色陰（rupa-skandha，物質的聚集）、受陰（vedana-skandha，感受的聚集）、想陰（samjna-skandha，認知的聚集）、行陰（samskara-skandha，意志的聚集）、識陰（vijnana-skandha，意識的聚集）。五盛陰，即色盛陰（rupa-skandha，物質的聚集）、受想行識盛陰（vedana-samjna-samskara-vijnana-skandha，感受、認知、意志、意識的聚集）。五趣，即地獄趣（naraka-gati，地獄道）、畜生趣（tiryagyoni-gati，畜生道）、餓鬼趣（preta-gati，餓鬼道）、天趣（deva-gati，天道）、人趣（manusya-gati，人道）。五煩惱身，即見苦斷煩惱身（darsana-heya-duhkha-klesa-kaya，通過見苦而斷除的煩惱）、見集斷煩惱身（darsana-heya-samudaya-klesa-kaya，通過見集而斷除的煩惱）、見滅斷煩惱身（darsana-heya-nirodha-klesa-kaya，通過見滅而斷除的煩惱）、見道斷煩惱身（darsana-heya-marga-klesa-kaya，通過見道而斷除的煩惱）、修斷煩惱身（bhavana-heya-klesa-kaya，通過修行而斷除的煩惱）。五法，即色法（rupa-dharma，物質現象）、心法（citta-dharma，心理現象）、心法法（caitta-dharma，心所法）、心不相應行法（citta-viprayukta-samskara-dharma，與心不相應的行法）、無為法（asamskrta-dharma，非因緣和合的法）（五法共有二十五種）。 六界，即地界（prthvi-dhatu，地的元素）、水界（apo-dhatu，水的元素）、火界（tejo-dhatu，火的元素）、風界（vayo-dhatu，風的元素）、虛空界（akasa-dhatu，空的元素）、識界（vijnana-dhatu，識的元素）。六法，即見苦斷法（darsana-heya-duhkha-dharma，通過見苦而斷除的法）、見集斷法（darsana-heya-samudaya-dharma，通過見集而斷除的法）、見滅斷法（darsana-heya-nirodha-dharma，通過見滅而斷除的法）、見道斷法（darsana-heya-marga-dharma，通過見道而斷除的法）、修斷法（bhavana-heya-dharma，通過修行而斷除的法）、不斷法（aheya-dharma，無法斷除的法）（六法共有十二種）。 七使，即貪慾（raga，貪婪）
【English Translation】 English version: Sakadagami-phala (the fruit of once-returner), Anagami-phala (the fruit of non-returner), Arahatta-phala (the fruit of Arhat, the unsurpassed fruit of a renunciant). Four Wisdoms: dharma-jnana (wisdom of the Dharma), anvaya-jnana (wisdom of inference), para-citta-jnana (wisdom of knowing others' minds), samana-jnana (wisdom of equality). Also, four Wisdoms: duhkha-jnana (wisdom of suffering), samudaya-jnana (wisdom of the cause of suffering), nirodha-jnana (wisdom of the cessation of suffering), marga-jnana (wisdom of the path to the cessation of suffering). Four Eloquences: artha-pratisamvid (eloquence in understanding meaning), dharma-pratisamvid (eloquence in expounding the Dharma), nirukti-pratisamvid (eloquence in language), pratibhana-pratisamvid (eloquence in quick-wittedness). Four Conditions: hetu-pratyaya (cause condition), samanantara-pratyaya (immediately preceding condition), alambana-pratyaya (object condition), adhipati-pratyaya (dominant condition). Four Foods: kabali-kara-ahara (coarse, solid food), sparsaharahara (food of contact), manas-samcetanahara (food of volition), vijnanahara (food of consciousness). Four Floods: kama-ogha (flood of desire), bhava-ogha (flood of existence), drsti-ogha (flood of views), avidya-ogha (flood of ignorance). Four Yokes: kama-yoga (yoke of desire), bhava-yoga (yoke of existence), drsti-yoga (yoke of views), avidya-yoga (yoke of ignorance). Four Graspings: kama-upadana (grasping of desire), drsti-upadana (grasping of views), silabbata-upadana (grasping of vows and rituals), atta-upadana (grasping of self). Four Dharmas: atita-dharma (past phenomena), anagata-dharma (future phenomena), pratyutpanna-dharma (present phenomena), natatitanagatapratyutpanna-dharma (phenomena that are neither past, future, nor present). Also, four Dharmas: kama-dhatu-samprayukta-dharma (dharmas associated with the desire realm), rupa-dhatu-samprayukta-dharma (dharmas associated with the form realm), arupa-dhatu-samprayukta-dharma (dharmas associated with the formless realm), asamskrta-dharma (unconditioned dharmas). Also, four Dharmas: kusala-hetu-dharma (wholesome causes), akusala-hetu-dharma (unwholesome causes), avyakrta-hetu-dharma (indeterminate causes), na-kusala-hetu-na-akusala-hetu-na-avyakrta-hetu-dharma (neither wholesome, unwholesome, nor indeterminate causes). Also, four Dharmas: sahetuka-dharma (conditioned dharmas), ahetuka-dharma (unconditioned dharmas), sahetuka-ahetuka-dharma (both conditioned and unconditioned dharmas), na-sahetuka-na-ahetuka-dharma (neither conditioned nor unconditioned dharmas) (These four categories of dharmas total eighty-four types). Five Aggregates: rupa-skandha (aggregate of form), vedana-skandha (aggregate of feeling), samjna-skandha (aggregate of perception), samskara-skandha (aggregate of mental formations), vijnana-skandha (aggregate of consciousness). Five Aggregates of Clinging: rupa-skandha (aggregate of form), vedana-samjna-samskara-vijnana-skandha (aggregates of feeling, perception, mental formations, and consciousness). Five Destinies: naraka-gati (hell realm), tiryagyoni-gati (animal realm), preta-gati (hungry ghost realm), deva-gati (heaven realm), manusya-gati (human realm). Five Bodies of Afflictions: darsana-heya-duhkha-klesa-kaya (afflictions to be abandoned by seeing suffering), darsana-heya-samudaya-klesa-kaya (afflictions to be abandoned by seeing the origin of suffering), darsana-heya-nirodha-klesa-kaya (afflictions to be abandoned by seeing the cessation of suffering), darsana-heya-marga-klesa-kaya (afflictions to be abandoned by seeing the path to the cessation of suffering), bhavana-heya-klesa-kaya (afflictions to be abandoned by cultivation). Five Dharmas: rupa-dharma (form), citta-dharma (mind), caitta-dharma (mental factors), citta-viprayukta-samskara-dharma (formations not associated with mind), asamskrta-dharma (unconditioned dharmas) (These five categories of dharmas total twenty-five types). Six Elements: prthvi-dhatu (earth element), apo-dhatu (water element), tejo-dhatu (fire element), vayo-dhatu (air element), akasa-dhatu (space element), vijnana-dhatu (consciousness element). Six Dharmas: darsana-heya-duhkha-dharma (dharmas to be abandoned by seeing suffering), darsana-heya-samudaya-dharma (dharmas to be abandoned by seeing the origin of suffering), darsana-heya-nirodha-dharma (dharmas to be abandoned by seeing the cessation of suffering), darsana-heya-marga-dharma (dharmas to be abandoned by seeing the path to the cessation of suffering), bhavana-heya-dharma (dharmas to be abandoned by cultivation), aheya-dharma (dharmas that cannot be abandoned) (These six categories of dharmas total twelve types). Seven Latent Tendencies: raga (greed)
使、瞋恚使、有愛使、慢使、無明使、見使、疑使。
七識住，謂有色眾生，種種身、種種想，謂人及天，是名初識住處。有色眾生，種種身、一種想，謂梵天身彼初所轉，是名第二識住處。有色眾生，一種身、種種想，謂光音天，是名第三識住處。有色眾生，一種身、一種想，謂遍凈天，是名第四識住處。無色眾生，已離一切色想、障閡想、究竟不種種想，思惟無量空處，入無量空入處，謂空入處天，是名第五識住處。無色眾生，已離一切空入處，無量識，入無量識入處，謂識入處天，是名第六識住處。無色眾生，已離一切識入處，無所有，入無所有入處，謂無所有入處天，是名第七識住處。
七覺支，謂念覺支、擇法覺支、精進覺支、喜覺支、猗覺支、定覺支、舍覺支(七法有二十一種竟)。
八解脫處，謂內有色想外觀色，是名初解脫處。內無色想外觀色，是名第二解脫處。凈身證解脫處，是名第三解脫處。已離一切色想、障閡想，究竟無種種想，思惟無邊空處，入無邊空入處，是名第四解脫處。離一切空入處，無量識，入無量識入處，是名第五解脫處。離一切識入處，無所有，入無所有入處，是名第六解脫處。離一切無所有入處，非想非非想，入非想非非想入處，是名第七解脫處。已離一
【現代漢語翻譯】 現代漢語譯本：七使：欲使（對慾望的驅使），瞋恚使（對嗔恨的驅使），有愛使（對存在的愛戀的驅使），慢使（對傲慢的驅使），無明使（對無知的驅使），見使（對錯誤見解的驅使），疑使（對懷疑的驅使）。 七識住：有色眾生，具有種種不同的身體和種種不同的想法，例如人和天，這被稱為第一識住處。有色眾生，具有種種不同的身體，但只有一種想法，例如梵天身及其最初的轉變，這被稱為第二識住處。有色眾生，具有同一種身體，但有種種不同的想法，例如光音天，這被稱為第三識住處。有色眾生，具有同一種身體和同一種想法，例如遍凈天，這被稱為第四識住處。無色眾生，已經脫離一切色想、障礙想、以及最終的種種不同之想，思惟無量無邊的空處，進入無量空入處，例如空入處天，這被稱為第五識住處。無色眾生，已經脫離一切空入處，專注于無量的識，進入無量識入處，例如識入處天，這被稱為第六識住處。無色眾生，已經脫離一切識入處，專注於一無所有，進入無所有入處，例如無所有入處天，這被稱為第七識住處。 七覺支：念覺支（憶念的覺悟），擇法覺支（選擇正確教法的覺悟），精進覺支（精勤努力的覺悟），喜覺支（喜悅的覺悟），猗覺支（身心輕安的覺悟），定覺支（禪定的覺悟），舍覺支（捨棄的覺悟）。（以上七法共有二十一種） 八解脫處：內在有色想，向外觀看外在的色，這被稱為第一解脫處。內在沒有色想，向外觀看外在的色，這被稱為第二解脫處。通過清凈的身體證得解脫，這被稱為第三解脫處。已經脫離一切色想、障礙想，以及最終的種種不同之想，思惟無邊無際的空處，進入無邊空入處，這被稱為第四解脫處。脫離一切空入處，專注于無量的識，進入無量識入處，這被稱為第五解脫處。脫離一切識入處，專注於一無所有，進入無所有入處，這被稱為第六解脫處。脫離一切無所有入處，處於非想非非想的狀態，進入非想非非想入處，這被稱為第七解脫處。已經脫離一
【English Translation】 English version: The seven anusayas (underlying tendencies): kama anusaya (tendency towards sensual desire), pratigha anusaya (tendency towards aversion), bhava-raga anusaya (tendency towards attachment to existence), mana anusaya (tendency towards conceit), avidya anusaya (tendency towards ignorance), drsti anusaya (tendency towards wrong views), vicikitsa anusaya (tendency towards doubt). The seven abodes of consciousness (satta vinnana thitiyo): Beings with form, with diverse bodies and diverse perceptions, such as humans and some devas (gods), this is called the first abode of consciousness. Beings with form, with diverse bodies and a single perception, such as the Brahmas (divine beings) of the first dhyana (meditative absorption), this is called the second abode of consciousness. Beings with form, with a single body and diverse perceptions, such as the Abhassara devas (gods of radiant light), this is called the third abode of consciousness. Beings with form, with a single body and a single perception, such as the Subhakinha devas (gods of steady radiance), this is called the fourth abode of consciousness. Beings without form, having completely transcended all perceptions of form, perceptions of resistance, and perceptions of diversity, contemplating the infinity of space, entering the sphere of infinite space, such as the Akasanancayatana devas (gods of the sphere of infinite space), this is called the fifth abode of consciousness. Beings without form, having completely transcended the sphere of infinite space, focusing on infinite consciousness, entering the sphere of infinite consciousness, such as the Vinnanancayatana devas (gods of the sphere of infinite consciousness), this is called the sixth abode of consciousness. Beings without form, having completely transcended the sphere of infinite consciousness, focusing on nothingness, entering the sphere of nothingness, such as the Akincannayatana devas (gods of the sphere of nothingness), this is called the seventh abode of consciousness. The seven factors of enlightenment (sapta bojjhanga): sati sambojjhanga (mindfulness as a factor of enlightenment), dhamma vicaya sambojjhanga (investigation of phenomena as a factor of enlightenment), viriya sambojjhanga (energy as a factor of enlightenment), piti sambojjhanga (joy as a factor of enlightenment), passaddhi sambojjhanga (tranquility as a factor of enlightenment), samadhi sambojjhanga (concentration as a factor of enlightenment), upekkha sambojjhanga (equanimity as a factor of enlightenment). (These seven factors comprise twenty-one aspects in total.) The eight liberations (asta vimoksha): Possessing internal form, one sees external forms, this is the first liberation. Not possessing internal form, one sees external forms, this is the second liberation. One is liberated through the body, realizing purity, this is the third liberation. Having completely transcended all perceptions of form, perceptions of resistance, and perceptions of diversity, contemplating the infinity of space, entering the sphere of infinite space, this is the fourth liberation. Having transcended the sphere of infinite space, focusing on infinite consciousness, entering the sphere of infinite consciousness, this is the fifth liberation. Having transcended the sphere of infinite consciousness, focusing on nothingness, entering the sphere of nothingness, this is the sixth liberation. Having transcended the sphere of nothingness, being in a state of neither perception nor non-perception, entering the sphere of neither perception nor non-perception, this is the seventh liberation. Having transcended one
切非想非非想入處，想受滅身證住，是名第八解脫處。
八勝處，謂內有色想、外觀少色好色惡色，謂彼色勝處生觀想，是名初勝處入。內有色想、外觀多色好色惡色，謂彼色勝處生觀想，是名第二勝處入。內無色想、外觀少色好色惡色，謂彼色勝處生觀想，是名第三勝處入。內無色想、外觀多色好色惡色，謂彼色勝處生觀想，是名第四勝處入。內無色想、外觀色青，青色青觀青光，譬如鳩牟迦華色，成就婆羅㮈衣青，青色青觀青光；如是比丘，內無色想、外觀色青，青色青觀青光，謂彼色勝處生觀想，是名第五勝處入。內無色想、外觀色黃，黃色黃觀黃光，譬如迦梨那華色，成就婆羅㮈衣黃，黃色黃觀黃光；如是比丘，內無色想、外觀色黃，黃色黃觀黃光，謂彼色勝處生觀想，是名第六勝處入。內無色想、外觀色赤，赤色赤觀赤光，譬如槃頭嗜婆迦華色，成就婆羅㮈衣赤，赤色赤觀赤光；如是比丘，內無色想、外觀色赤，赤色赤觀赤色，謂彼色勝處生觀想，是名第七勝處入。內無色想、外觀色白，白色白觀白光，譬如優私多羅華色，成就婆羅㮈衣白，白色白觀白光；如是比丘，內無色想、外觀色白，白色白觀白光，謂彼色勝處生觀想，是名第八勝處。
八道支，謂正見、正思惟、正語、正業、正命、正
【現代漢語翻譯】 現代漢語譯本： 超越非想非非想處，證得想受滅盡，安住於此，這被稱為第八解脫處。
八勝處是指：內心有色想，外觀看少量的好或壞的顏色，因此對這些顏色的勝處生起觀想，這被稱為初勝處。內心有色想，外觀看大量的好或壞的顏色，因此對這些顏色的勝處生起觀想，這被稱為第二勝處。內心沒有色想，外觀看少量的好或壞的顏色，因此對這些顏色的勝處生起觀想，這被稱為第三勝處。內心沒有色想，外觀看大量的好或壞的顏色，因此對這些顏色的勝處生起觀想，這被稱為第四勝處。內心沒有色想，外觀看青色，青色的顏色、青色的觀想、青色的光芒，譬如鳩牟迦華（Kumuda）的顏色，以及用婆羅㮈（Bārāṇasī）布做成的青色衣服，呈現青色的顏色、青色的觀想、青色的光芒；如同這樣的比丘，內心沒有色想，外觀看青色，青色的顏色、青色的觀想、青色的光芒，因此對這些顏色的勝處生起觀想，這被稱為第五勝處。內心沒有色想，外觀看黃色，黃色的顏色、黃色的觀想、黃色的光芒，譬如迦梨那華（Karṇikāra）的顏色，以及用婆羅㮈（Bārāṇasī）布做成的黃色衣服，呈現黃色的顏色、黃色的觀想、黃色的光芒；如同這樣的比丘，內心沒有色想，外觀看黃色，黃色的顏色、黃色的觀想、黃色的光芒，因此對這些顏色的勝處生起觀想，這被稱為第六勝處。內心沒有色想，外觀看紅色，紅色的顏色、紅色的觀想、紅色的光芒，譬如槃頭嗜婆迦華（Bandhujīvaka）的顏色，以及用婆羅㮈（Bārāṇasī）布做成的紅色衣服，呈現紅色的顏色、紅色的觀想、紅色的光芒；如同這樣的比丘，內心沒有色想，外觀看紅色，紅色的顏色、紅色的觀想、紅色的光芒，因此對這些顏色的勝處生起觀想，這被稱為第七勝處。內心沒有色想，外觀看白色，白色的顏色、白色的觀想、白色的光芒，譬如優私多羅華（Uśīratara）的顏色，以及用婆羅㮈（Bārāṇasī）布做成的白色衣服，呈現白色的顏色、白色的觀想、白色的光芒；如同這樣的比丘，內心沒有色想，外觀看白色，白色的顏色、白色的觀想、白色的光芒，因此對這些顏色的勝處生起觀想，這被稱為第八勝處。
八道支是指：正見、正思惟、正語、正業、正命、正
【English Translation】 English version: Transcending the sphere of neither perception nor non-perception, attaining and abiding in the cessation of perception and feeling, this is called the eighth liberation.
The eight fields of mastery (Aṭṭha abhibhāyatanāni) are: When one has an internal perception of form, one sees external forms, whether few or many, beautiful or ugly, and contemplates them, mastering them. This is called the first field of mastery. When one has an internal perception of form, one sees external forms, whether few or many, beautiful or ugly, and contemplates them, mastering them. This is called the second field of mastery. When one has no internal perception of form, one sees external forms, whether few or many, beautiful or ugly, and contemplates them, mastering them. This is called the third field of mastery. When one has no internal perception of form, one sees external forms, whether few or many, beautiful or ugly, and contemplates them, mastering them. This is called the fourth field of mastery. When one has no internal perception of form, one sees external forms that are blue, with a blue color, a blue appearance, and a blue radiance, like a Kumuda (Kumuda) flower, or like a Bārāṇasī (Bārāṇasī) cloth that is blue, with a blue color, a blue appearance, and a blue radiance; just so, a bhikkhu, having no internal perception of form, sees external forms that are blue, with a blue color, a blue appearance, and a blue radiance, and contemplates them, mastering them. This is called the fifth field of mastery. When one has no internal perception of form, one sees external forms that are yellow, with a yellow color, a yellow appearance, and a yellow radiance, like a Karṇikāra (Karṇikāra) flower, or like a Bārāṇasī (Bārāṇasī) cloth that is yellow, with a yellow color, a yellow appearance, and a yellow radiance; just so, a bhikkhu, having no internal perception of form, sees external forms that are yellow, with a yellow color, a yellow appearance, and a yellow radiance, and contemplates them, mastering them. This is called the sixth field of mastery. When one has no internal perception of form, one sees external forms that are red, with a red color, a red appearance, and a red radiance, like a Bandhujīvaka (Bandhujīvaka) flower, or like a Bārāṇasī (Bārāṇasī) cloth that is red, with a red color, a red appearance, and a red radiance; just so, a bhikkhu, having no internal perception of form, sees external forms that are red, with a red color, a red appearance, and a red radiance, and contemplates them, mastering them. This is called the seventh field of mastery. When one has no internal perception of form, one sees external forms that are white, with a white color, a white appearance, and a white radiance, like a Uśīratara (Uśīratara) flower, or like a Bārāṇasī (Bārāṇasī) cloth that is white, with a white color, a white appearance, and a white radiance; just so, a bhikkhu, having no internal perception of form, sees external forms that are white, with a white color, a white appearance, and a white radiance, and contemplates them, mastering them. This is called the eighth field of mastery.
The eight factors of the path are: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right
方便、正念、正定(八法有二十四種竟)。
九結，謂貪慾結、瞋恚結、慢結、無明結、見結、他取結、疑結、嫉結、慳結。
九眾生居處，謂有色眾生，種種身、種種想，謂人及天，是名初眾生居處。有色眾生，種種身、一種想，謂梵天身彼初所轉，是名第二眾生居處。有色眾生，一種身、種種想，謂光音天，是名第三眾生居處。有色眾生，一種身、一種想，謂遍凈天，是名第四眾生居處。有色眾生，無有想，謂無想天眾生，是名第五眾生居處。無色眾生，已離一切色想、障礙想，究竟不種種想，思惟無量空處，入無量空處住，所謂空處天，是名第六眾生居處。無色眾生，離一切空處，入無量識處住，所謂識處天，是名第七眾生居處。無色眾生，離一切識處，入無所有處住，所謂無所有處天，是名第八眾生居處。無色眾生，離一切無所有處，入非想非非想處住，所謂非想非非想處天，是名第九眾生居處(九法有十八種竟)。
十一切入，謂地一切入，一相生，上下諸方無二無量，是名初一切入處。水火風入、青黃赤白空一切入處、識一切入處，一相生，上下諸方無二無量，是名十一切入處。
十無學法，謂無學正見，乃至無學解脫、無學解脫知見(十法有二十種竟)。
十一法，謂
【現代漢語翻譯】 現代漢語譯本 方便、正念、正定（八法共有二十四種）。 九結，指貪慾結、瞋恚結、慢結、無明結、見結、他取結、疑結、嫉結、慳結。 九種眾生居住之處，指有色眾生，具有種種不同的身形和種種不同的想法，例如人和天，這稱為第一種眾生居住之處。有色眾生，具有種種不同的身形和同一種想法，例如梵天之身及其最初的轉變，這稱為第二種眾生居住之處。有色眾生，具有同一種身形和種種不同的想法，例如光音天，這稱為第三種眾生居住之處。有色眾生，具有同一種身形和同一種想法，例如遍凈天，這稱為第四種眾生居住之處。有色眾生，沒有想法，例如無想天眾生，這稱為第五種眾生居住之處。無色眾生，已經脫離一切色想、障礙想，最終不再有種種不同的想法，思惟無量空處，進入無量空處而住，即所謂的空處天，這稱為第六種眾生居住之處。無色眾生，脫離一切空處，進入無量識處而住，即所謂的識處天，這稱為第七種眾生居住之處。無色眾生，脫離一切無所有處，進入無所有處而住，即所謂的無所有處天，這稱為第八種眾生居住之處。無色眾生，脫離一切無所有處，進入非想非非想處而住，即所謂的非想非非想處天，這稱為第九種眾生居住之處（九法共有十八種）。 十一切入，指地一切入，呈現為單一的景象，上下四方沒有差異，沒有限量，這稱為第一種一切入處。水一切入、火一切入、風一切入、青一切入、黃一切入、赤一切入、白一切入、空一切入、識一切入，呈現為單一的景象，上下四方沒有差異，沒有限量，這稱為第十種一切入處。 十無學法，指無學正見，乃至無學解脫、無學解脫知見（十法共有二十種）。 十一法，指……
【English Translation】 English version Convenience, mindfulness, right concentration (there are twenty-four kinds of the eight dharmas). The nine fetters refer to the fetters of greed (tanha-bandhana), hatred (dosa-bandhana), pride (mana-bandhana), ignorance (avijja-bandhana), views (ditthi-bandhana), attachment to rites and rituals (silabbataparamasa-bandhana), doubt (vicikiccha-bandhana), jealousy (issa-bandhana), and stinginess (macchariya-bandhana). The nine abodes of beings refer to beings with form, with diverse bodies and diverse perceptions, such as humans and gods (devas), this is called the first abode of beings. Beings with form, with diverse bodies and a single perception, such as the Brahma (brahma) gods and their initial transformation, this is called the second abode of beings. Beings with form, with a single body and diverse perceptions, such as the gods of streaming radiance (Abhassara), this is called the third abode of beings. Beings with form, with a single body and a single perception, such as the gods of refulgent glory (Subhakinha), this is called the fourth abode of beings. Beings with form, without perception, such as the beings in the realm of non-perception (Asaññasatta), this is called the fifth abode of beings. Beings without form, having abandoned all perceptions of form and perceptions of obstruction, ultimately without diverse perceptions, contemplating the immeasurable space, abiding in the realm of immeasurable space, namely the gods of the realm of space (Akasanancayatana), this is called the sixth abode of beings. Beings without form, having abandoned all realms of space, abiding in the realm of immeasurable consciousness, namely the gods of the realm of consciousness (Viññanancayatana), this is called the seventh abode of beings. Beings without form, having abandoned all realms of consciousness, abiding in the realm of nothingness, namely the gods of the realm of nothingness (Akiñcaññayatana), this is called the eighth abode of beings. Beings without form, having abandoned all realms of nothingness, abiding in the realm of neither perception nor non-perception, namely the gods of the realm of neither perception nor non-perception (N'eva-sañña-nasaññayatana), this is called the ninth abode of beings (there are eighteen kinds of the nine dharmas). The ten all-pervading spheres (kasina) refer to the earth all-pervading sphere (pathavi-kasina), appearing as a single image, without duality or limit in all directions, above and below, this is called the first all-pervading sphere. The water all-pervading sphere (apo-kasina), fire all-pervading sphere (tejo-kasina), wind all-pervading sphere (vayo-kasina), blue all-pervading sphere (nila-kasina), yellow all-pervading sphere (pita-kasina), red all-pervading sphere (lohita-kasina), white all-pervading sphere (odata-kasina), space all-pervading sphere (akasa-kasina), consciousness all-pervading sphere (viññana-kasina), appearing as a single image, without duality or limit in all directions, above and below, this is called the tenth all-pervading sphere. The ten trainings of one beyond learning (asekha) refer to right view of one beyond learning, up to liberation of one beyond learning, knowledge of liberation of one beyond learning (there are twenty kinds of the ten dharmas). The eleven dharmas refer to...
色有漏無漏，受想行識有漏無漏，及無為法(十一法有十一種竟)。
十二入，謂眼入色入，乃至意入法入(十二法有十二種竟)。
十八界，廣說如前分別七事品(十八法有十八種竟)。
二十二根，謂眼根、耳根、鼻根、舌根、身根、男根、女根、命根、意根、樂根、苦根、喜根、憂根、舍根、信根、精進根、念根、定根、慧根、未知當知根、已知根、無知根(二十二法有二十二種竟)。
九十八使(九十八法有九十八種竟)。
云何爾炎法？謂一切法爾炎智所知，隨其所應。云何隨其所應？謂彼苦智知、苦集智知、集滅智知、滅道智知、道及善等智亦知。苦、集、滅、道、虛空、數滅、非數滅，此一切法爾炎智所知，隨其所應，是名爾炎法。
云何識法？謂一切法，識所識、識分別，隨其所應。云何隨其所應？謂彼眼識識色、耳識識聲、鼻識識香、舌識識味、身識識觸、意識識法。眼色亦識眼識識、耳聲亦識耳識識、鼻香亦識鼻識識、舌味亦識舌識識、身觸亦識身識識、意法亦識意識識。此一切法識分別，隨其所應，是名識法。
云何通爾炎？謂通爾炎者，謂慧，彼一切法通爾炎，隨其所應。云何隨其所應？謂彼苦忍苦智通苦爾炎、集忍集智通集爾炎、滅忍滅智通
滅爾炎、道忍道智通道爾炎，及善有漏慧亦通苦爾炎，集、滅、道、虛空、數滅、非數滅，通爾炎。此一切法通爾炎，隨其所應，是名通爾炎法。云何緣法？謂一切法緣，謂心、心法，隨其所應。云何隨其所應？謂彼眼識眼識相應法緣色、耳識耳識相應法緣聲、鼻識鼻識相應法緣香、舌識舌識相應法緣味、身識身識相應法緣觸、意識意識相應法緣。眼色及眼識緣、耳聲及耳識緣、鼻香及鼻識緣、身觸及身識緣、意法及意識一切法緣，謂心、心法，是名緣法。
云何增上法？謂一切有為法展轉增上，及無為法為有為法增上，是名增上法。
云何色法？謂十種色入及一入少分。云何非色法？謂一入及一入少分。
云何可見法？謂一入。云何不可見法？謂十一入。
云何有對法？謂十入。云何無對法？謂二入。
云何有漏法？謂十入及二入少分。云何無漏法？謂二入少分。
云何有為法？謂十一入及一入少分。云何無為法？謂一入少分。
云何有諍法？謂十入及二入少分。云何無諍法？謂二入少分。如有諍法，無諍法、世間法、出世間法、入法、不入法、染污法、不染污法、依家法、依出要法亦如是。
云何心法？謂一入。云何非心法？謂十一入。
云何心法法？
謂若法心相應。彼復云何？謂受陰、想陰彼相應行陰。云何非心法法？謂若法心不相應。彼復云何？謂色、心、心不相應行及無為。如心法法，非心法法、心相應法、心不相應法亦如是。
云何心共有法？謂若心共有十一入少分，除意入。云何非心共有法？謂意入，若非心共有十一入少分。
云何心隨轉法？謂若法心共一起一住一滅。彼復云何？謂一切心法法，及道共、定共戒，彼心及彼法生住異滅，是名心隨轉法。云何非心隨轉法？謂若法心不共一起不一住不一滅。彼復云何？謂除心法法及道共、定共戒，若余色，除心隨轉、心不相應行，若余心不相應行心及無為。
云何心因法？謂若入超升離生人，除彼初無漏心。若余心及余凡夫決定趣向超升離生，除彼未來初無漏心，若余心、若心因十一入少分。云何非心因法？謂若入超升離生人，彼初無漏心；及余凡夫決定趣向超升離生，彼初未來無漏心；及非心、若非心因十一入少分。
云何心次第法？謂若心次第，余心心法已生當生，若無想定、滅盡定已起當起，是名心次第法。云何非心次第法？謂除心次第心心法，若余心心法，除心次第、心不相應行，若余心不相應行、色及無為。
云何緣心法？謂若意識相應緣心。云何非緣心法？謂
【現代漢語翻譯】 現代漢語譯本： 什麼是與心相應的法？是指受陰（Vedana-skandha，感受的集合）、想陰（Samjna-skandha，知覺的集合），以及與它們相應的行陰（Samskara-skandha，意志和心理活動的集合）。什麼是非心法法？是指與心不相應的法。那又是什麼呢？是指色（Rupa，物質）、心不相應的行，以及無為法（Asamskrta，不生不滅的法）。如同心法法一樣，非心法法、心相應法、心不相應法也是如此。
什麼是由心共有的法？是指由心共有的十一入（Ekadasa ayatanani，十一個處）的小部分，除了意入（Manayatana，意識的處所）。什麼是非心共有的法？是指意入，以及非由心共有的十一入的小部分。
什麼是隨心轉法？是指與心共同生起、共同安住、共同滅去的法。那又是什麼呢？是指一切心法法，以及道共（Margasahagata，與道相應的）、定共（Samadhisahagata，與禪定相應的）、戒（Sila，戒律），這些心和這些法的生、住、異、滅，就叫做隨心轉法。什麼是非隨心轉法？是指與心不共同生起、不共同安住、不共同滅去的法。那又是什麼呢？是指除了心法法以及道共、定共、戒之外，其餘的色，除了隨心轉、心不相應行之外，其餘的心不相應行、心以及無為法。
什麼是心因法？是指進入超升（Urdhvagamana，向上界投生）、離生（Opapatika，化生）的人，除了他們最初的無漏心（Anasrava-citta，沒有煩惱的心）。如果其餘的心以及其餘的凡夫決定趣向超升離生，除了他們未來最初的無漏心，如果其餘的心、如果是心因的十一入的小部分。什麼是非心因法？是指進入超升離生的人，他們最初的無漏心；以及其餘的凡夫決定趣向超升離生，他們最初未來無漏心；以及非心，如果是非心因的十一入的小部分。
什麼是心次第法？是指如果心有次第，其餘的心心法已經生起或將要生起，如果是無想定（Asamjnasamadhi，無想禪定）、滅盡定（Nirodhasamapatti，滅盡定）已經生起或將要生起，這叫做心次第法。什麼是非心次第法？是指除了心次第的心心法，如果其餘的心心法，除了心次第、心不相應行，如果其餘的心不相應行、色以及無為法。
什麼是緣心法？是指與意識相應的緣心。什麼是非緣心法？是指……
【English Translation】 English version: What are the dharmas (phenomena) that are associated with the mind? They are the feeling aggregate (Vedana-skandha), the perception aggregate (Samjna-skandha), and the volitional aggregate (Samskara-skandha) that are associated with them. What are the dharmas that are not mind-dharmas? They are the dharmas that are not associated with the mind. What are they? They are form (Rupa), mind-unassociated formations, and the unconditioned (Asamskrta). Just as with mind-dharmas, so it is with non-mind-dharmas, mind-associated dharmas, and mind-unassociated dharmas.
What are the dharmas that are co-owned by the mind? They are a small portion of the eleven sense bases (Ekadasa ayatanani) that are co-owned by the mind, except for the mind base (Manayatana). What are the dharmas that are not co-owned by the mind? They are the mind base, and the small portion of the eleven sense bases that are not co-owned by the mind.
What are the dharmas that follow the mind? They are the dharmas that arise together with the mind, abide together, and cease together. What are they? They are all mind-dharmas, as well as the path-concomitant (Margasahagata), concentration-concomitant (Samadhisahagata), and morality (Sila); the arising, abiding, changing, and ceasing of these minds and these dharmas are called dharmas that follow the mind. What are the dharmas that do not follow the mind? They are the dharmas that do not arise together with the mind, do not abide together, and do not cease together. What are they? They are, apart from mind-dharmas and path-concomitant, concentration-concomitant, and morality, the remaining form, apart from what follows the mind and mind-unassociated formations, the remaining mind-unassociated formations, the mind, and the unconditioned.
What are the dharmas that are the cause of the mind? They are those who enter into upward-going (Urdhvagamana) and spontaneous birth (Opapatika), except for their initial undefiled mind (Anasrava-citta). If the remaining minds and the remaining ordinary beings are determined to go upward and be spontaneously born, except for their future initial undefiled mind, if the remaining minds, if it is a small portion of the eleven sense bases that are the cause of the mind. What are the dharmas that are not the cause of the mind? They are those who enter into upward-going and spontaneous birth, their initial undefiled mind; and the remaining ordinary beings who are determined to go upward and be spontaneously born, their initial future undefiled mind; and non-mind, if it is a small portion of the eleven sense bases that are not the cause of the mind.
What are the dharmas that are in sequence with the mind? They are, if the mind is in sequence, the remaining mind-dharmas that have already arisen or will arise, if the cessation of perception attainment (Asamjnasamadhi) and the cessation attainment (Nirodhasamapatti) have already arisen or will arise, these are called dharmas that are in sequence with the mind. What are the dharmas that are not in sequence with the mind? They are, apart from the mind-dharmas that are in sequence with the mind, if the remaining mind-dharmas, apart from what is in sequence with the mind and mind-unassociated formations, the remaining mind-unassociated formations, form, and the unconditioned.
What are the dharmas that are conditioned by the mind? They are the mind that is conditioned by consciousness. What are the dharmas that are not conditioned by the mind? They are...
除緣心意識相應，余非緣心意識相應，及五識相應色，及無為、心不相應行。
云何心增上法？謂有為法。云何非心增上法？謂無為法。
云何心果法？謂一切有為法及數滅。云何非心果法？謂虛空、非數滅。
云何心報法？謂若心報得十一入少分，除聲入。云何非心報法？謂聲入？若非心報得十一入少分。
云何業法？謂身業、口業、思業。云何非業法？謂除身、口業，若余色；除思業，若余行；除余受等三陰及無為。云何業相應法？謂若法思相應。彼復云何？謂一切心、心法，除思。云何非業相應法？謂若法思不相應。彼復云何？謂色思心不相應行及無為。
云何業共有法？謂意入，若業共有十一入少分，除思。云何非業共有法？謂思業，除意入及非業共有十一入少分。
云何業隨轉法？謂若法與思俱一起一住一滅。彼復云何？謂一切心、心法，除思；若道共、定共戒若彼思業，及彼法生住異滅，是名業隨轉法。云何非業隨轉法？謂若法不與思俱一起一住一滅。彼復云何？謂除心、心法及業隨轉身口業，若余色；除業隨轉心不相應行，若余心不相應行思及無為。
云何業因法？謂若入超升離生人，除彼初無漏思業，若餘思；及余凡夫決定趣向超升離生，除彼初未來無
【現代漢語翻譯】 現代漢語譯本： 什麼（是）與心意識相應的所緣法？（答：）除了心意識，其餘的都不是與心意識相應的所緣法，以及五識相應的色法，以及無為法、心不相應行。
什麼（是）心增上法？（答：）指有為法。什麼（是）非心增上法？（答：）指無為法。
什麼（是）心果法？（答：）指一切有為法以及數滅。（涅槃的一種）什麼（是）非心果法？（答：）指虛空、非數滅。
什麼（是）心報法？（答：）指如果是心報所得的十一入（指眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸五境）的小部分，除去聲入。什麼（是）非心報法？（答：）指聲入？如果不是心報所得的十一入的小部分。
什麼（是）業法？（答：）指身業、口業、思業。什麼（是）非業法？（答：）指除了身、口業，其餘的色法；除了思業，其餘的行；除了受等三陰（受、想、行）以及無為法。什麼（是）與業相應的法？（答：）指如果某個法與思相應。那又是什麼呢？（答：）指一切心、心法，除了思。什麼（是）非與業相應的法？（答：）指如果某個法與思不相應。那又是什麼呢？（答：）指色法、思、心不相應行以及無為法。
什麼（是）業共有法？（答：）指意入，如果是業共有的十一入的小部分，除去思。什麼（是）非業共有法？（答：）指思業，除去意入以及非業共有的十一入的小部分。
什麼（是）業隨轉法？（答：）指如果某個法與思共同一起生起、一起安住、一起滅去。那又是什麼呢？（答：）指一切心、心法，除了思；如果是道共、定共戒，如果是那個思業，以及那個法的生住異滅，這叫做業隨轉法。什麼（是）非業隨轉法？（答：）指如果某個法不與思共同一起生起、一起安住、一起滅去。那又是什麼呢？（答：）指除了心、心法以及業隨轉的身口業，其餘的色法；除了業隨轉的心不相應行，其餘的心不相應行、思以及無為法。
什麼（是）業因法？（答：）指如果進入超升離生的人，除了那個最初的無漏思業，其餘的思；以及其餘的凡夫決定趣向超升離生，除了那個最初的未來無漏思。
【English Translation】 English version: What are the objects cognized (緣心意識相應) that are associated with mind, consciousness, and intellect? (Answer:) Apart from mind, consciousness, and intellect, the remaining objects cognized are not associated with mind, consciousness, and intellect, as well as the forms (色) associated with the five consciousnesses, as well as unconditioned phenomena (無為法), and formations not associated with mind (心不相應行).
What are the phenomena that are enhanced by mind (心增上法)? (Answer:) They refer to conditioned phenomena (有為法). What are the phenomena that are not enhanced by mind (非心增上法)? (Answer:) They refer to unconditioned phenomena (無為法).
What are the phenomena that are the result of mind (心果法)? (Answer:) They refer to all conditioned phenomena (有為法) and cessation through knowledge (數滅). What are the phenomena that are not the result of mind (非心果法)? (Answer:) They refer to space (虛空) and cessation not through knowledge (非數滅).
What are the phenomena that are the retribution of mind (心報法)? (Answer:) They refer to a small portion of the eleven entrances (十一入) (referring to the six roots: eye, ear, nose, tongue, body, and mind, as well as the five objects: form, sound, smell, taste, and touch) obtained as retribution of mind, excluding the sound entrance (聲入). What are the phenomena that are not the retribution of mind (非心報法)? (Answer:) They refer to the sound entrance (聲入)? If it is not a small portion of the eleven entrances (十一入) obtained as retribution of mind.
What are the karmic phenomena (業法)? (Answer:) They refer to bodily karma (身業), verbal karma (口業), and mental karma (思業). What are the non-karmic phenomena (非業法)? (Answer:) They refer to the remaining forms (色) apart from bodily and verbal karma; the remaining formations (行) apart from mental karma; the remaining three aggregates of feeling, perception, and volition (受、想、行), and unconditioned phenomena (無為法). What are the phenomena associated with karma (業相應法)? (Answer:) They refer to phenomena that are associated with thought (思). What are they? (Answer:) They refer to all minds and mental phenomena, except for thought (思). What are the phenomena not associated with karma (非業相應法)? (Answer:) They refer to phenomena that are not associated with thought (思). What are they? (Answer:) They refer to form (色), thought (思), formations not associated with mind (心不相應行), and unconditioned phenomena (無為法).
What are the phenomena shared by karma (業共有法)? (Answer:) They refer to the mind entrance (意入), if it is a small portion of the eleven entrances (十一入) shared by karma, excluding thought (思). What are the phenomena not shared by karma (非業共有法)? (Answer:) They refer to mental karma (思業), excluding the mind entrance (意入) and a small portion of the eleven entrances (十一入) not shared by karma.
What are the phenomena that follow the transformation of karma (業隨轉法)? (Answer:) They refer to phenomena that arise, abide, and cease together with thought (思). What are they? (Answer:) They refer to all minds and mental phenomena, except for thought (思); if it is shared by the path, shared by concentration, or precepts, if it is that mental karma (思業), and the arising, abiding, changing, and ceasing of that phenomenon, these are called phenomena that follow the transformation of karma (業隨轉法). What are the phenomena that do not follow the transformation of karma (非業隨轉法)? (Answer:) They refer to phenomena that do not arise, abide, and cease together with thought (思). What are they? (Answer:) They refer to the remaining forms (色) apart from mind, mental phenomena, and bodily and verbal karma that follow the transformation of karma; the remaining formations not associated with mind (心不相應行) apart from formations not associated with mind (心不相應行) that follow the transformation of karma, thought (思), and unconditioned phenomena (無為法).
What are the phenomena that are the cause of karma (業因法)? (Answer:) They refer to those who enter transcendence, detachment, and rebirth, excluding that initial undefiled mental karma (無漏思業), the remaining thoughts (思); and the remaining ordinary beings who are determined to proceed towards transcendence, detachment, and rebirth, excluding that initial future undefiled thought (無漏思).
漏思業，若餘思；及意入，若業因十一入少分。云何非業因法？謂若入超升離生人，彼初無漏思；及余凡夫決定趣向超升離生，彼未來初無漏思，若非業因十一入少分，除意入。
云何業次第法？謂若法心次第。云何非業次第法？謂若法非心次第。
云何緣業法？謂若眼耳意等，彼三識身相應緣業。云何非緣業法？謂若除眼等緣業三識身相應，若眼等；余緣非業三識身相應，及鼻舌身等三識身相應色，及無為心不相應行。
云何業增上法？謂有為法。云何非業增上法？謂無為法。
云何業果法？謂一切有為法及數滅。云何非業果法？謂虛空、非數滅。
云何業報法？謂若業報得十一入少分，除聲入。云何非業報法？謂聲入，若非業報得十一入少分。
云何有法？謂有漏法。云何非有法？謂無漏法。
云何有相應法？謂有漏心、心法。云何非有相應法？謂無漏心、心法，色及無為、心不相應行。
云何有共有法？謂有漏法，若無漏法有漏法俱起。云何非有共有法？謂除有漏法及共有無漏法，若余無漏法。
云何有隨轉有因法？謂有漏法。云何非有隨轉非有因法？謂無漏法。
云何有次第法？謂彼有漏心心法次第生，余心心法已起當起，及無想正受、滅盡
【現代漢語翻譯】 現代漢語譯本 什麼是漏思業？是指剩餘的思。以及意入（Manas-ayatana，意根）屬於業因十一入的小部分。什麼是非業因法？是指如果進入超升離生的人，他們最初沒有無漏思；以及其餘凡夫決定趣向超升離生，他們未來最初的無漏思，如果不是業因十一入的小部分，除了意入（Manas-ayatana，意根）。 什麼是業次第法？是指諸法以心的次第生起。什麼是非業次第法？是指諸法不是以心的次第生起。 什麼是緣業法？是指眼、耳、意等，這三種識身相應的緣業。什麼是非緣業法？是指除了眼等緣業三種識身相應的法，如果是眼等；其餘緣非業三種識身相應的法，以及鼻、舌、身等三種識身相應的色，以及無為法、心不相應行。 什麼是業增上法？是指有為法。什麼是非業增上法？是指無為法。 什麼是業果法？是指一切有為法以及數滅（Nirodha-samāpatti，滅盡定）。什麼是非業果法？是指虛空、非數滅（Nirodha-samāpatti，滅盡定）。 什麼是業報法？是指如果業報所得的十一入的小部分，除了聲入（Śabda-āyatana，聲根）。什麼是非業報法？是指聲入（Śabda-āyatana，聲根），如果不是業報所得的十一入的小部分。 什麼是有法？是指有漏法。什麼是非有法？是指無漏法。 什麼是有相應法？是指有漏的心、心法。什麼是非有相應法？是指無漏的心、心法，色以及無為法、心不相應行。 什麼是有共有法？是指有漏法，如果無漏法與有漏法共同生起。什麼是非有共有法？是指除了有漏法以及共有無漏法，如果是其餘無漏法。 什麼是有隨轉有因法？是指有漏法。什麼是非有隨轉非有因法？是指無漏法。 什麼是有次第法？是指那些有漏的心心法次第生起，其餘心心法已經生起或將要生起，以及無想正受（Asaññasamāpatti，無想定）、滅盡定（Nirodha-samāpatti，滅盡定）。
【English Translation】 English version What is karma-originated thought? It refers to the remaining thought. And the Manas-ayatana (mind-base) is a small part of the eleven bases that are the cause of karma. What is a non-karma-cause dharma? It refers to those who enter transcendence and detachment from birth, their initial unpolluted thought; and the remaining ordinary beings who are determined to go towards transcendence and detachment from birth, their future initial unpolluted thought, if it is not a small part of the eleven bases that are the cause of karma, except for the Manas-ayatana (mind-base). What is karma-sequential dharma? It refers to dharmas arising in the sequence of the mind. What is non-karma-sequential dharma? It refers to dharmas not arising in the sequence of the mind. What is condition-karma dharma? It refers to the condition-karma associated with the three consciousness-bodies of eye, ear, mind, etc. What is non-condition-karma dharma? It refers to dharmas other than the condition-karma associated with the three consciousness-bodies of eye, etc., if it is eye, etc.; the remaining condition-non-karma dharmas associated with the three consciousness-bodies, and the form associated with the three consciousness-bodies of nose, tongue, body, etc., and unconditioned dharmas, and mind-unassociated formations. What is karma-supreme dharma? It refers to conditioned dharmas. What is non-karma-supreme dharma? It refers to unconditioned dharmas. What is karma-result dharma? It refers to all conditioned dharmas and Nirodha-samāpatti (cessation attainment). What is non-karma-result dharma? It refers to space and non-Nirodha-samāpatti (cessation attainment). What is karma-retribution dharma? It refers to a small part of the eleven bases obtained as karma-retribution, except for Śabda-āyatana (sound-base). What is non-karma-retribution dharma? It refers to Śabda-āyatana (sound-base), if it is not a small part of the eleven bases obtained as karma-retribution. What is 'with' dharma? It refers to defiled dharmas. What is 'without' dharma? It refers to undefiled dharmas. What is 'with'-associated dharma? It refers to defiled mind and mental dharmas. What is non-'with'-associated dharma? It refers to undefiled mind and mental dharmas, form, unconditioned dharmas, and mind-unassociated formations. What is 'with'-common dharma? It refers to defiled dharmas, if undefiled dharmas arise together with defiled dharmas. What is non-'with'-common dharma? It refers to dharmas other than defiled dharmas and common undefiled dharmas, if it is the remaining undefiled dharmas. What is 'with'-concomitant 'with'-cause dharma? It refers to defiled dharmas. What is non-'with'-concomitant non-'with'-cause dharma? It refers to undefiled dharmas. What is 'with'-sequential dharma? It refers to those defiled mind and mental dharmas arising sequentially, the remaining mind and mental dharmas that have already arisen or will arise, and Asaññasamāpatti (non-perception attainment), Nirodha-samāpatti (cessation attainment).
正受已起當起，是名有次第法。云何非有次第法？謂除有次第心心法，若余心心法；除有次第心不相應行，若余心不相應行、色及無為。
云何緣有法？謂五識相應及緣有意識相應。云何非緣有法？謂除五識相應及緣有意識相應，若余意識相應色，及無為、心不相應行。
云何有增上法？謂有為法。云何非有增上法？謂無為法。
云何有果法？謂有漏法，若世俗道斷諸結證。云何非有果法？謂除有漏法及有果無漏法，若余無漏法。
云何有報法？謂若有報得十一入少分，除聲入。云何非有報法？謂聲入，若非有報得十一入少分。
云何斷知法？謂二智：法智、比智。
云何智所知法？謂一切法智所知。云何非智所知法？謂若求如是法者不可得也。
云何斷知所斷法？謂有漏法。云何非斷知所斷法？謂無漏法。
云何修法？謂善有為法。云何非修法？謂不善無記法及數滅。
云何證法？謂有二證法：智證及得證。云何智證法？謂一切法智所證。云何非智證法？謂若求如是法不可得也。
云何得證法？謂善法依正受證不隱沒無記天眼、天耳，是名得證。云何非得證法？謂除不隱沒無記天眼、天耳，若余無記及不善法。
云何習法？謂善有為法。云何
【現代漢語翻譯】 現代漢語譯本 正受（Samadhi，禪定）已經生起或將要生起，這被稱為『有次第法』。什麼被稱為『非有次第法』呢？就是除了有次第的心和心所法之外，其餘的心和心所法；除了有次第的心不相應行法之外，其餘的心不相應行法、色法以及無為法。
什麼被稱為『緣有法』？就是與五識相應的法以及緣于『有』的意識相應的法。什麼被稱為『非緣有法』？就是除了與五識相應的法以及緣于『有』的意識相應的法之外，其餘的意識相應的色法，以及無為法、心不相應行法。
什麼被稱為『有增上法』？就是有為法。什麼被稱為『非有增上法』？就是無為法。
什麼被稱為『有果法』？就是有漏法，或者通過世俗道斷除各種煩惱結證得的果。什麼被稱為『非有果法』？就是除了有漏法以及有果的無漏法之外，其餘的無漏法。
什麼被稱為『有報法』？就是如果有報所得的十一入（處）的小部分，除了聲入（聲塵）。什麼被稱為『非有報法』？就是聲入（聲塵），或者並非有報所得的十一入（處）的小部分。
什麼被稱為『斷知法』？就是兩種智慧：法智（Dharma-jnana）和比智（Anvaya-jnana）。
什麼被稱為『智所知法』？就是一切法智所能知曉的。什麼被稱為『非智所知法』？就是如果尋求這樣的法，是不可得的。
什麼被稱為『斷知所斷法』？就是有漏法。什麼被稱為『非斷知所斷法』？就是無漏法。
什麼被稱為『修法』？就是善的有為法。什麼被稱為『非修法』？就是不善法、無記法以及數滅（Nirodha-samapatti）。
什麼被稱為『證法』？有兩種證法：智證和得證。什麼被稱為『智證法』？就是一切法智所證得的。什麼被稱為『非智證法』？就是如果尋求這樣的法，是不可得的。
什麼被稱為『得證法』？就是善法依靠正受（Samadhi，禪定）證得的不隱沒的無記天眼（ দিব্যদৃষ্টি, দিব্যচক্ষু）和天耳（ দিব্যশ্রোত্র），這被稱為得證。什麼被稱為『非得證法』？就是除了不隱沒的無記天眼和天耳之外，其餘的無記法以及不善法。
什麼被稱為『習法』？就是善的有為法。
【English Translation】 English version When right reception (Samadhi) has arisen or will arise, this is called 'sequential Dharma'. What is called 'non-sequential Dharma'? It refers to the remaining mind and mental factors apart from the sequential mind and mental factors; the remaining mind-non-associated formations, form, and unconditioned apart from the sequential mind-non-associated formations.
What is called 'Dharma with conditions'? It refers to the consciousness associated with the five consciousnesses and the consciousness associated with conditions. What is called 'Dharma without conditions'? It refers to the remaining consciousness-associated form, unconditioned, and mind-non-associated formations, apart from the consciousness associated with the five consciousnesses and the consciousness associated with conditions.
What is called 'Dharma with dominance'? It refers to conditioned Dharma. What is called 'Dharma without dominance'? It refers to unconditioned Dharma.
What is called 'Dharma with result'? It refers to defiled Dharma, or the attainment of cessation of afflictions through mundane paths. What is called 'Dharma without result'? It refers to the remaining undefiled Dharma apart from defiled Dharma and undefiled Dharma with result.
What is called 'Dharma with retribution'? It refers to a small portion of the eleven entrances (spheres) obtained through retribution, except for the sound entrance. What is called 'Dharma without retribution'? It refers to the sound entrance, or a small portion of the eleven entrances (spheres) not obtained through retribution.
What is called 'Dharma known by abandonment'? It refers to two wisdoms: Dharma-jnana (knowledge of Dharma) and Anvaya-jnana (inferential knowledge).
What is called 'Dharma known by wisdom'? It refers to everything knowable by Dharma-jnana. What is called 'Dharma not known by wisdom'? It refers to that if one seeks such a Dharma, it is unattainable.
What is called 'Dharma to be abandoned known by abandonment'? It refers to defiled Dharma. What is called 'Dharma not to be abandoned known by abandonment'? It refers to undefiled Dharma.
What is called 'Dharma to be cultivated'? It refers to wholesome conditioned Dharma. What is called 'Dharma not to be cultivated'? It refers to unwholesome and neutral Dharma, and Nirodha-samapatti (cessation attainment).
What is called 'Dharma to be realized'? There are two types of Dharma to be realized: realization by wisdom and realization by attainment. What is called 'Dharma to be realized by wisdom'? It refers to everything realized by Dharma-jnana. What is called 'Dharma not to be realized by wisdom'? It refers to that if one seeks such a Dharma, it is unattainable.
What is called 'Dharma to be realized by attainment'? It refers to wholesome Dharma relying on right reception (Samadhi) to attain unobscured neutral divine eye ( দিব্যদৃষ্টি, দিব্যচক্ষু) and divine ear ( দিব্যশ্রোত্র), this is called attainment. What is called 'Dharma not to be realized by attainment'? It refers to the remaining neutral and unwholesome Dharma apart from unobscured neutral divine eye and divine ear.
What is called 'Dharma to be practiced'? It refers to wholesome conditioned Dharma.
非習法？謂不善、無記法及數滅。
云何有罪法？謂不善法及隱沒無記。云何無罪法？謂善法及不隱沒無記。如有罪法，無罪法、黑法、白法、退法、不退法亦如是。
云何隱沒法？謂穢污法。云何不隱沒法？謂不穢污法。
云何記法？謂善法及不善法。云何無記法？謂除善、不善，若余法是。
云何已起法？謂過去、現在法。云何不起法？謂未來不生法及無為法。
云何今起法？謂若未來法現前必起。云何非今起法？謂除未來法現前必起，若余未來法、過去現在法及無為法。
云何已滅法？謂過去法。云何非已滅法？謂未來、現在法及無為法。
云何今滅法？謂若法現在滅。云何非今滅法？謂除現在現前滅法，若余現在法及過去、未來法及無為法。
云何緣起法？謂有為法。云何非緣起法？謂無為法。如緣起法，非緣起法、緣生法、非緣生法、因法、非因法、有因法、非有因法、因起法、非因起法亦如是。
云何因相應法？謂一切心心法。云何非因相應法？謂色及無為、心不相應行。
云何結法？謂九結。云何非結法？謂除九結，若諸餘法。
云何生結法？謂有漏法。云何非生結法？謂無漏法。
云何取法？謂四取法。云何非取法？謂
【現代漢語翻譯】 現代漢語譯本 什麼是不應修習的法？指不善法、無記法以及數滅（nirodha-samāpatti，一種禪定狀態）。
什麼是有罪的法？指不善法以及隱沒的無記法。什麼是無罪的法？指善法以及不隱沒的無記法。如同有罪法、無罪法一樣，黑法、白法、退法、不退法也是如此。
什麼是隱沒法？指染污法。什麼是不隱沒法？指不染污法。
什麼是記法？指善法和不善法。什麼是無記法？指除了善法和不善法之外的其餘法。
什麼是已生起的法？指過去法和現在法。什麼是不生起的法？指未來未生之法以及無為法（asaṃskṛta dharma，未被製造或組合的法）。
什麼是現在生起的法？指如果未來法在當下必定生起。什麼不是現在生起的法？指除了未來法在當下必定生起之外的其餘未來法、過去現在法以及無為法。
什麼是已滅的法？指過去法。什麼不是已滅的法？指未來法、現在法以及無為法。
什麼是現在滅的法？指如果法在現在滅去。什麼不是現在滅的法？指除了現在當下滅去的法之外的其餘現在法以及過去、未來法以及無為法。
什麼是緣起法？指有為法（saṃskṛta dharma，被製造或組合的法）。什麼不是緣起法？指無為法。如同緣起法、非緣起法一樣，緣生法、非緣生法、因法、非因法、有因法、非有因法、因起法、非因起法也是如此。
什麼是因相應法？指一切心和心所法。什麼不是因相應法？指色法以及無為法、心不相應行法。
什麼是結法？指九結（nava saṃyojanāni，九種束縛）。什麼不是結法？指除了九結之外的其餘諸法。
什麼是生結法？指有漏法（sāsrava dharma，伴隨煩惱的法）。什麼不是生結法？指無漏法（anāsrava dharma，沒有煩惱的法）。
什麼是取法？指四取法（catvāri upādānāni，四種執取）。什麼不是取法？指……
【English Translation】 English version What are the dharmas not to be practiced? These are unwholesome and indeterminate dharmas, and cessation attainment (nirodha-samāpatti, a state of meditative absorption).
What are the culpable dharmas? These are unwholesome dharmas and obscured indeterminate dharmas. What are the non-culpable dharmas? These are wholesome dharmas and non-obscured indeterminate dharmas. Just as with culpable and non-culpable dharmas, so it is with dark and bright dharmas, declining and non-declining dharmas.
What are obscured dharmas? These are defiled dharmas. What are non-obscured dharmas? These are undefiled dharmas.
What are determinate dharmas? These are wholesome and unwholesome dharmas. What are indeterminate dharmas? These are the remaining dharmas apart from wholesome and unwholesome dharmas.
What are dharmas that have already arisen? These are past and present dharmas. What are dharmas that have not arisen? These are future unarisen dharmas and unconditioned dharmas (asaṃskṛta dharma, unmade or unconditioned dharmas).
What are dharmas that are now arising? These are future dharmas that will certainly arise in the present. What are dharmas that are not now arising? These are the remaining future dharmas apart from future dharmas that will certainly arise in the present, past and present dharmas, and unconditioned dharmas.
What are dharmas that have already ceased? These are past dharmas. What are dharmas that have not ceased? These are future and present dharmas, and unconditioned dharmas.
What are dharmas that are now ceasing? These are dharmas that are ceasing in the present. What are dharmas that are not now ceasing? These are the remaining present dharmas apart from present dharmas that are ceasing in the present, past and future dharmas, and unconditioned dharmas.
What are dependently originated dharmas? These are conditioned dharmas (saṃskṛta dharma, made or conditioned dharmas). What are not dependently originated dharmas? These are unconditioned dharmas. Just as with dependently originated and not dependently originated dharmas, so it is with dependently arisen and not dependently arisen dharmas, causal and non-causal dharmas, having causes and not having causes, causally arisen and not causally arisen dharmas.
What are dharmas associated with causes? These are all mental states and mental factors. What are dharmas not associated with causes? These are material form, unconditioned dharmas, and formations not associated with mind.
What are fetter dharmas? These are the nine fetters (nava saṃyojanāni, nine kinds of bond). What are not fetter dharmas? These are all the remaining dharmas apart from the nine fetters.
What are dharmas that produce fetters? These are defiled dharmas (sāsrava dharma, dharmas with outflows). What are not dharmas that produce fetters? These are undefiled dharmas (anāsrava dharma, dharmas without outflows).
What are clinging dharmas? These are the four clingings (catvāri upādānāni, four kinds of clinging). What are not clinging dharmas? These are...
無漏法。
云何受法？謂若法自性所攝。云何非受法？謂若法非自性所攝。
云何取生法？謂有漏法。云何非取生法？謂無漏法。
云何煩惱法？謂若法纏所起。云何非煩惱法？謂若法非纏所起。
云何穢污法？謂不善法及隱沒無記。云何不穢污法？謂善法及不隱沒無記。
云何有穢污法？謂有漏法。云何非有穢污法？謂無漏法。
云何纏法？謂諸煩惱法。云何非纏法？謂非諸煩惱法。
云何纏住法？謂穢污心、心法。云何非纏住法？謂不穢污心、心法、色及無為、心不相應行。
云何纏生法？謂有漏法。云何非纏生法？謂無漏法。
云何有緣法？謂一切心、心法。云何無緣法？謂色、無為及心不相應行。
云何有覺法？謂若法覺相應。云何非有覺法？謂若法覺不相應。
云何有觀法？謂若法觀相應。云何非有觀法？謂若法觀不相應。
云何可樂法？謂若法喜根相應。云何非可樂法？謂若法喜根不相應。
云何受用法？謂若法意思惟相應。云何非受用法？謂若法意思惟不相應。
云何有事有緣法？謂有為法。云何無事無緣法？謂無為法。
云何有上法？謂一切有為法及虛空、非數滅。云何無上法？謂數滅法。
【現代漢語翻譯】 現代漢語譯本 無漏法（Anāsrava-dharma）：
什麼是受法（vedanā-dharma）？指那些屬於自性所攝的法。 什麼是非受法？指那些不屬於自性所攝的法。
什麼是取生法（upādāna-dharma）？指有漏法（sāsrava-dharma）。 什麼是非取生法？指無漏法（anāsrava-dharma）。
什麼是煩惱法（kleśa-dharma）？指那些由纏（paryavasthāna）所引起的法。 什麼是非煩惱法？指那些不由纏所引起的法。
什麼是穢污法（sākliṣṭa-dharma）？指不善法（akuśala-dharma）以及隱沒無記法（vyākṛta-dharma）。 什麼是不穢污法？指善法（kuśala-dharma）以及不隱沒無記法（avyākṛta-dharma）。
什麼是有穢污法？指有漏法。 什麼是非有穢污法？指無漏法。
什麼是纏法？指所有的煩惱法。 什麼是非纏法？指不是所有的煩惱法。
什麼是纏住法？指穢污的心（citta）和心法（caitta-dharma）。 什麼是非纏住法？指不穢污的心和心法、色（rūpa）以及無為法（asaṃskṛta-dharma）、心不相應行法（citta-viprayukta-saṃskāra-dharma）。
什麼是纏生法？指有漏法。 什麼是非纏生法？指無漏法。
什麼是有緣法（ālambana-dharma）？指一切的心和心法。 什麼是無緣法？指色、無為法以及心不相應行法。
什麼是有覺法（vitarka-dharma）？指那些與覺（vitarka）相應的法。 什麼是非有覺法？指那些與覺不相應的法。
什麼是有觀法（vicāra-dharma）？指那些與觀（vicāra）相應的法。 什麼是非有觀法？指那些與觀不相應的法。
什麼是可樂法（prīti-dharma）？指那些與喜根（prīti-indriya）相應的法。 什麼是非可樂法？指那些與喜根不相應的法。
什麼是受用法？指那些與意思惟（manasikāra）相應的法。 什麼是非受用法？指那些與意思惟不相應的法。
什麼是有事有緣法？指有為法（saṃskṛta-dharma）。 什麼是無事無緣法？指無為法。
什麼是有上法（sa-uttara-dharma）？指一切有為法以及虛空（ākāśa）、非數滅（asaṃkhyāta-nirodha）。 什麼是無上法（an-uttara-dharma）？指數滅法（saṃkhyāta-nirodha）。
【English Translation】 English version Anāsrava-dharma (Unconditioned Dharmas):
What is vedanā-dharma (feeling-dharma)? It refers to dharmas included within their own nature. What is non-vedanā-dharma? It refers to dharmas not included within their own nature.
What is upādāna-dharma (clinging-dharma)? It refers to sāsrava-dharma (conditioned dharmas). What is non-upādāna-dharma? It refers to anāsrava-dharma (unconditioned dharmas).
What is kleśa-dharma (affliction-dharma)? It refers to dharmas arising from paryavasthāna (obsession). What is non-kleśa-dharma? It refers to dharmas not arising from paryavasthāna.
What is sākliṣṭa-dharma (defiled-dharma)? It refers to akuśala-dharma (unwholesome dharmas) and vyākṛta-dharma (obscured indeterminate dharmas). What is non-sākliṣṭa-dharma? It refers to kuśala-dharma (wholesome dharmas) and avyākṛta-dharma (unobscured indeterminate dharmas).
What is a sākliṣṭa-dharma? It refers to sāsrava-dharma. What is a non-sākliṣṭa-dharma? It refers to anāsrava-dharma.
What is paryavasthāna-dharma (obsession-dharma)? It refers to all kleśa-dharmas (affliction-dharmas). What is non-paryavasthāna-dharma? It refers to dharmas that are not all kleśa-dharmas.
What is paryavasthāna-sthita-dharma (obsession-abiding-dharma)? It refers to defiled citta (mind) and caitta-dharma (mental dharmas). What is non-paryavasthāna-sthita-dharma? It refers to undefiled citta and caitta-dharma, rūpa (form), asaṃskṛta-dharma (unconditioned dharmas), and citta-viprayukta-saṃskāra-dharma (dharmas not associated with mind).
What is paryavasthāna-ja-dharma (obsession-born-dharma)? It refers to sāsrava-dharma. What is non-paryavasthāna-ja-dharma? It refers to anāsrava-dharma.
What is ālambana-dharma (object-dharma)? It refers to all citta and caitta-dharma. What is non-ālambana-dharma? It refers to rūpa, asaṃskṛta-dharma, and citta-viprayukta-saṃskāra-dharma.
What is vitarka-dharma (application-of-thought-dharma)? It refers to dharmas associated with vitarka (application of thought). What is non-vitarka-dharma? It refers to dharmas not associated with vitarka.
What is vicāra-dharma (sustained-thought-dharma)? It refers to dharmas associated with vicāra (sustained thought). What is non-vicāra-dharma? It refers to dharmas not associated with vicāra.
What is prīti-dharma (joy-dharma)? It refers to dharmas associated with prīti-indriya (the faculty of joy). What is non-prīti-dharma? It refers to dharmas not associated with prīti-indriya.
What is manasikāra-dharma (attention-dharma)? It refers to dharmas associated with manasikāra (attention). What is non-manasikāra-dharma? It refers to dharmas not associated with manasikāra.
What is sa-vastu-sa-ālambana-dharma (with-basis-with-object-dharma)? It refers to saṃskṛta-dharma (conditioned dharmas). What is a-vastu-an-ālambana-dharma (without-basis-without-object-dharma)? It refers to asaṃskṛta-dharma.
What is sa-uttara-dharma (superior-dharma)? It refers to all saṃskṛta-dharma, ākāśa (space), and asaṃkhyāta-nirodha (non-calculable cessation). What is an-uttara-dharma (unsurpassed-dharma)? It refers to saṃkhyāta-nirodha (calculable cessation).
云何遠法？謂過去、未來法。云何近法？謂現在法及無為法。
云何有量法？謂若法有量果及報量所得稱。云何無量法？謂若法無量果及報量所不稱。
云何見法？謂眼根，及五邪見、世俗正見、學見、無學見。云何非見法？謂除眼根，若余色；除八見，若余行陰所攝法，受等三陰及無為法。
云何見處法？謂有漏法。云何非見處法？謂無漏法。
云何見相應法？謂八見相應法。云何非見相應法？謂非八見相應法。
云何凡夫法？謂地獄眾生入、畜生入、餓鬼入、郁單越人入、無想天入，若由業生彼，是名凡夫法。云何非凡夫法？謂四跡、四辯、四沙門果、無諍、愿智、大悲、滅盡正受、空空、無愿無愿、無相無相、熏修禪無間等智、凈居天人，由業生彼，是名非凡夫法。
云何凡夫共法？謂若道共、定共，生彼有處容凡夫及聖人，若正受若生，是名凡夫共法。云何非凡夫共法？謂如非凡夫法。
云何定法？謂五無間業、學法、無學法。云何非定法？謂除五無間業及二學法，諸餘有漏法及無為。
云何惱法？謂不善法及隱沒無記。云何非惱法？謂善法及不隱沒無記。
云何根法？謂六內入及法入中根所攝法。云何非根法？謂五外入及法入中根所不攝法。
【現代漢語翻譯】 現代漢語譯本： 什麼是遠法？指的是過去和未來的法。 什麼是近法？指的是現在的法和無為法。
什麼是有量法？指的是有可計量的果報和所得的法。 什麼是無量法？指的是有不可計量的果報和所得的法。
什麼是見法？指的是眼根，以及五種邪見、世俗正見、有學之見、無學之見。 什麼是非見法？指的是除了眼根之外的其餘色法；除了八種見之外，其餘行陰所攝的法，受、想、行三陰以及無為法。
什麼是見處法？指的是有漏法。 什麼是非見處法？指的是無漏法。
什麼是見相應法？指的是與八種見相應的法。 什麼是非見相應法？指的是不與八種見相應的法。
什麼是凡夫法？指的是地獄眾生的趣入（地獄入，Niraya-gati）、畜生趣入（畜生入，Tiryak-gati）、餓鬼趣入（餓鬼入，Preta-gati）、郁單越人趣入（郁單越人入，Uttarakuru）、無想天趣入（無想天入，Asanjnasattvah），如果由於業力而生於彼處，這被稱為凡夫法。 什麼是非凡夫法？指的是四向（四跡，Cattari-phala-pratisthitani）、四無礙解（四辯，Cattari-patisambhida）、四沙門果（四沙門果，Cattari-samannaphala）、無諍（無諍，Arana）、愿智（愿智，Pranidhana-jnana）、大悲（大悲，Maha-karuna）、滅盡定（滅盡正受，Nirodha-samapatti）、空空（空空，Sunyata-sunyata）、無愿無愿（無愿無愿，Apranihita-apranihita）、無相無相（無相無相，Animitta-animitta）、熏修禪定無間等智、凈居天人（凈居天人，Suddhavasa），由於業力而生於彼處，這被稱為非凡夫法。
什麼是凡夫共法？指的是如果道共、定共，生於彼處容許凡夫和聖人，如果正受或者生於彼處，這被稱為凡夫共法。 什麼是非凡夫共法？指的是如同非凡夫法。
什麼是定法？指的是五無間業（五無間業，Panca-anantariya-karmani）、有學法、無學法。 什麼是非定法？指的是除了五無間業和有學法、無學法之外，其餘的有漏法和無為法。
什麼是惱法？指的是不善法和隱沒無記法。 什麼是非惱法？指的是善法和不隱沒無記法。
什麼是根法？指的是六內入（六內入，Sad-ajjhattani-ayatanani）以及法入中根所攝的法。 什麼是非根法？指的是五外入（五外入，Panca-bahirani-ayatanani）以及法入中根所不攝的法。
【English Translation】 English version: What is 'distant' dharma? It refers to the dharma of the past and the future. What is 'near' dharma? It refers to the dharma of the present and unconditioned dharma (無為法, Asamskrta dharma).
What is 'limited' dharma? It refers to dharma that has a measurable result and a commensurate reward. What is 'unlimited' dharma? It refers to dharma that has an immeasurable result and a reward that is not commensurate.
What is 'seen' dharma? It refers to the eye faculty, as well as the five wrong views, mundane right view, the view of a learner, and the view of one who is beyond learning. What is 'unseen' dharma? It refers to the remaining forms apart from the eye faculty; the remaining formations included in the aggregate of formations apart from the eight views, the aggregates of feeling, perception, and consciousness, and unconditioned dharma.
What is 'place of seeing' dharma? It refers to defiled dharma (有漏法, Sasrava dharma). What is 'non-place of seeing' dharma? It refers to undefiled dharma (無漏法, Anasrava dharma).
What is 'associated with seeing' dharma? It refers to dharma associated with the eight views. What is 'not associated with seeing' dharma? It refers to dharma not associated with the eight views.
What is 'dharma of ordinary beings'? It refers to the realm of beings in hell (地獄入, Niraya-gati), the realm of animals (畜生入, Tiryak-gati), the realm of hungry ghosts (餓鬼入, Preta-gati), the realm of people in Uttarakuru (郁單越人入, Uttarakuru), the realm of the Heaven of Non-Perception (無想天入, Asanjnasattvah); if one is born there due to karma, this is called the dharma of ordinary beings. What is 'dharma not of ordinary beings'? It refers to the four foundations of the path (四跡, Cattari-phala-pratisthitani), the four analytical knowledges (四辯, Cattari-patisambhida), the four fruits of a Samana (四沙門果, Cattari-samannaphala), non-contention (無諍, Arana), the wisdom of aspiration (愿智, Pranidhana-jnana), great compassion (大悲, Maha-karuna), cessation attainment (滅盡正受, Nirodha-samapatti), emptiness of emptiness (空空, Sunyata-sunyata), signlessness of signlessness (無相無相, Animitta-animitta), wishlessness of wishlessness (無愿無愿, Apranihita-apranihita), the wisdom of uninterrupted cultivation of meditation, and the Pure Abode gods (凈居天人, Suddhavasa); if one is born there due to karma, this is called dharma not of ordinary beings.
What is 'dharma shared with ordinary beings'? It refers to if the path is shared, or the samadhi is shared, and in that place of birth, ordinary beings and sages are both accommodated; if there is right concentration or birth there, this is called dharma shared with ordinary beings. What is 'dharma not shared with ordinary beings'? It refers to that which is like dharma not of ordinary beings.
What is 'fixed' dharma? It refers to the five heinous crimes (五無間業, Panca-anantariya-karmani), the dharma of a learner, and the dharma of one who is beyond learning. What is 'unfixed' dharma? It refers to the remaining defiled dharma and unconditioned dharma, apart from the five heinous crimes and the dharma of a learner and one beyond learning.
What is 'afflictive' dharma? It refers to unwholesome dharma and obscured indeterminate dharma. What is 'non-afflictive' dharma? It refers to wholesome dharma and unobscured indeterminate dharma.
What is 'root' dharma? It refers to the six internal sense bases (六內入, Sad-ajjhattani-ayatanani) and the dharma included in the roots within the dharma base. What is 'non-root' dharma? It refers to the five external sense bases (五外入, Panca-bahirani-ayatanani) and the dharma not included in the roots within the dharma base.
云何聖諦攝法？謂一切有為法及數滅。云何非聖諦攝法？謂虛空、非數滅。
云何共相法？謂有為法。云何非共有法？謂無為法。
云何相應法？謂一切心、心法。云何非相應法？謂色、無為及心不相應行。
云何果法？謂一切有為法及數滅。云何非果法？謂虛空、非數滅。
云何有果法？謂有為法。云何非有果法？謂無為法。
云何報法？謂若報得十一入少分，除聲入。云何非報法？謂聲入，若非報得十一入少分。
云何有報法？謂不善、善有漏法。云何非有報法？謂無記無漏法。
云何因緣法？謂一切法。云何非因緣法？謂如是法不可得也。
云何有因緣法？謂有為法。云何非有因緣法？謂無為法。
云何出法？謂欲界系善戒、色無色界系出要寂靜善正受、學法、無學法及數滅。云何非出法？謂除欲界系善戒，余欲界系法；除色無色界系出要寂靜善正受，余色無色界系法及虛空、非數滅。
云何有出法？謂有為法。云何非有出法？謂無為法。
云何相續法？謂若彼法分段已起當起。彼復云何？謂過去、現在法，若未來法現前必起，后法與前法相續，是名相續法。云何非相續法？謂除過去、現在法及未來現前必起法，若余未來法及無為法
【現代漢語翻譯】 現代漢語譯本 什麼叫做聖諦所包含的法？是指一切有為法（指由因緣和合而生的法）以及數滅（通過智慧力量斷滅煩惱后所證得的涅槃）。什麼叫做非聖諦所包含的法？是指虛空（沒有障礙、沒有實體存在）和非數滅（未經由智慧斷滅煩惱而自然存在的寂滅狀態）。 什麼叫做共相法？是指有為法（指由因緣和合而生的法）。什麼叫做非共相法？是指無為法（不依賴因緣，沒有生滅變化的法）。 什麼叫做相應法？是指一切心（能知覺、能思考的精神活動）和心法（伴隨心識生起的各種心理活動）。什麼叫做非相應法？是指色（物質現象）、無為法（不依賴因緣，沒有生滅變化的法）以及心不相應行（既非物質也非精神，但與心識活動相關的抽像概念）。 什麼叫做果法？是指一切有為法（指由因緣和合而生的法）以及數滅（通過智慧力量斷滅煩惱后所證得的涅槃）。什麼叫做非果法？是指虛空（沒有障礙、沒有實體存在）和非數滅（未經由智慧斷滅煩惱而自然存在的寂滅狀態）。 什麼叫做有果法？是指有為法（指由因緣和合而生的法）。什麼叫做非有果法？是指無為法（不依賴因緣，沒有生滅變化的法）。 什麼叫做報法？是指如果由業報所得的十一入（眼、耳、鼻、舌、身、意、色、香、味、觸、法）中的少部分，除了聲入（聲音）。什麼叫做非報法？是指聲入（聲音），如果不是由業報所得的十一入（眼、耳、鼻、舌、身、意、色、香、味、觸、法）中的少部分。 什麼叫做有報法？是指不善法（會導致痛苦和惡果的行為和心理）和善有漏法（伴隨煩惱的善行）。什麼叫做非有報法？是指無記法（非善非惡，不會直接產生業報的行為和心理）和無漏法（超越煩惱的清凈行為）。 什麼叫做因緣法？是指一切法（世間萬事萬物）。什麼叫做非因緣法？是指這樣的法是不可得的。 什麼叫做有因緣法？是指有為法（指由因緣和合而生的法）。什麼叫做非有因緣法？是指無為法（不依賴因緣，沒有生滅變化的法）。 什麼叫做出法？是指欲界系（在慾望界中的）的善戒（良好的戒律）、色無色界系（在色界和無色界中的）的出要寂靜善正受（爲了脫離輪迴而獲得的寂靜禪定）、學法（正在學習修行以達到解脫的法）、無學法（已經完成學習修行，達到解脫的法）以及數滅（通過智慧力量斷滅煩惱后所證得的涅槃）。什麼叫做非出法？是指除了欲界系（在慾望界中的）的善戒（良好的戒律）之外，其餘的欲界系法；除了色無色界系（在色界和無色界中的）的出要寂靜善正受（爲了脫離輪迴而獲得的寂靜禪定）之外，其餘的色無色界系法以及虛空（沒有障礙、沒有實體存在）、非數滅（未經由智慧斷滅煩惱而自然存在的寂滅狀態）。 什麼叫做有出法？是指有為法（指由因緣和合而生的法）。什麼叫做非有出法？是指無為法（不依賴因緣，沒有生滅變化的法）。 什麼叫做相續法？是指如果那個法分段已經生起或將要生起。那又是什麼呢？是指過去法、現在法，如果未來法現在必定生起，後面的法與前面的法相續，這叫做相續法。什麼叫做非相續法？是指除了過去法、現在法以及未來現在必定生起的法之外，其餘的未來法以及無為法。
【English Translation】 English version What are the dharmas included in the Noble Truths? They are all conditioned dharmas (dharmas arising from causes and conditions) and Nirodha-samāpatti (cessation attained through the power of wisdom after extinguishing afflictions). What are the dharmas not included in the Noble Truths? They are space (unobstructed and without substantial existence) and non-Nirodha-samāpatti (cessation existing naturally without extinguishing afflictions through wisdom). What are the dharmas with common characteristics? They are conditioned dharmas (dharmas arising from causes and conditions). What are the dharmas without common characteristics? They are unconditioned dharmas (dharmas not dependent on causes and conditions, without arising and ceasing). What are the associated dharmas? They are all minds (cognitive and thinking mental activities) and mental dharmas (various mental activities arising with consciousness). What are the non-associated dharmas? They are form (material phenomena), unconditioned dharmas (dharmas not dependent on causes and conditions, without arising and ceasing), and citta-viprayukta-saṃskāras (formations neither material nor mental, but abstract concepts related to mental activities). What are the resultant dharmas? They are all conditioned dharmas (dharmas arising from causes and conditions) and Nirodha-samāpatti (cessation attained through the power of wisdom after extinguishing afflictions). What are the non-resultant dharmas? They are space (unobstructed and without substantial existence) and non-Nirodha-samāpatti (cessation existing naturally without extinguishing afflictions through wisdom). What are the dharmas with results? They are conditioned dharmas (dharmas arising from causes and conditions). What are the dharmas without results? They are unconditioned dharmas (dharmas not dependent on causes and conditions, without arising and ceasing). What are the retributive dharmas? They are a small portion of the eleven āyatanas (sense bases: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, and dharma) obtained through karmic retribution, except for sound. What are the non-retributive dharmas? They are sound, and the small portion of the eleven āyatanas (sense bases: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, and dharma) not obtained through karmic retribution. What are the dharmas with retribution? They are unwholesome dharmas (actions and mental states leading to suffering and negative consequences) and wholesome contaminated dharmas (wholesome actions accompanied by afflictions). What are the dharmas without retribution? They are neutral dharmas (neither wholesome nor unwholesome, not directly producing karmic retribution) and uncontaminated dharmas (pure actions transcending afflictions). What are the dharmas of causes and conditions? They are all dharmas (all things in the world). What are the dharmas that are not causes and conditions? Such dharmas are unobtainable. What are the dharmas with causes and conditions? They are conditioned dharmas (dharmas arising from causes and conditions). What are the dharmas without causes and conditions? They are unconditioned dharmas (dharmas not dependent on causes and conditions, without arising and ceasing). What are the dharmas of liberation? They are the wholesome precepts (good moral conduct) of the desire realm (Kāmadhātu), the tranquil and virtuous samādhi (meditative absorption) for liberation in the form and formless realms (Rūpadhātu and Arūpadhātu), the dharmas of learning (Śaikṣa-dharma, practices for attaining liberation), the dharmas of no-more-learning (Aśaikṣa-dharma, practices of one who has attained liberation), and Nirodha-samāpatti (cessation attained through the power of wisdom after extinguishing afflictions). What are the dharmas that are not of liberation? They are the remaining dharmas of the desire realm (Kāmadhātu) except for the wholesome precepts (good moral conduct); the remaining dharmas of the form and formless realms (Rūpadhātu and Arūpadhātu) except for the tranquil and virtuous samādhi (meditative absorption) for liberation, as well as space (unobstructed and without substantial existence) and non-Nirodha-samāpatti (cessation existing naturally without extinguishing afflictions through wisdom). What are the dharmas with liberation? They are conditioned dharmas (dharmas arising from causes and conditions). What are the dharmas without liberation? They are unconditioned dharmas (dharmas not dependent on causes and conditions, without arising and ceasing). What are the continuous dharmas? They are those dharmas that have already arisen or will arise in segments. What are they? They are past dharmas, present dharmas, and future dharmas that will certainly arise in the present. The subsequent dharma continues from the previous dharma; these are called continuous dharmas. What are the non-continuous dharmas? They are the remaining future dharmas and unconditioned dharmas, except for past dharmas, present dharmas, and future dharmas that will certainly arise in the present.
。
云何有相續法？謂若彼法分段已起。彼復云何？謂過去、現在，除阿羅漢最後命終五陰，若余過去、現在法，前法招后相續，是名有相續法。云何非有相續法？謂過去現在阿羅漢最後命終五陰，若未來法及無為法(二法竟)。
眾事分阿毗曇論卷第四 大正藏第 26 冊 No. 1541 眾事分阿毗曇論
眾事分阿毗曇論卷第五
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
分別攝品第六之二
云何善法？謂善五陰及數滅。云何不善法？謂不善五陰。云何無記法？謂無記五陰及虛空？非數滅。
云何學法？謂學五陰。云何無學法？謂無學五陰。云何非學非無學法？謂有漏五陰及無為。
云何見斷法？謂若法隨信行、隨法行人無間忍等斷。彼云何斷？謂見斷八十八使彼相應法、彼所起心不相應行。云何修斷法？謂若法學見跡修斷。彼云何斷？謂修斷十使彼相應法、彼所起身口業、彼所起心不相應行及不穢污有漏法。云何不斷法？謂無漏法。
云何見斷因法？謂穢污法，若見所斷法報。云何修斷因法？謂修所斷法，即如是法斷。云何不斷因法？謂無漏有為法。
云何可見有對法？謂一入。云何不可見有對法？謂九入。云何不可見
【現代漢語翻譯】 現代漢語譯本 什麼是有相續法？指的是如果某個法已經分段生起。那又是什麼呢？指的是過去、現在（除了阿羅漢（Arhat，已證得涅槃的聖者）最後命終時的五陰（Panca-skandha，構成個體的五種要素，即色、受、想、行、識）），如果其餘的過去、現在法，前一個法招引后一個相續，這稱為有相續法。什麼是非有相續法？指的是過去、現在阿羅漢最後命終時的五陰，以及未來法和無為法（兩種法說完）。
《眾事分阿毗曇論》卷第四 大正藏第26冊 No. 1541 《眾事分阿毗曇論》
《眾事分阿毗曇論》卷第五
尊者世友造
宋天竺三藏求那跋陀羅（Gunabhadra）共菩提耶舍（Bodhiyasas）譯
分別攝品第六之二
什麼是善法？指的是善的五陰和數滅（Nirodha-samapatti，一種滅盡感受和思想的禪定狀態）。什麼是不善法？指的是不善的五陰。什麼是無記法？指的是無記的五陰和虛空（Akasa，空間），以及非數滅。
什麼是學法？指的是有學的五陰。什麼是無學法？指的是無學的五陰。什麼是非學非無學法？指的是有漏的五陰和無為法。
什麼是見斷法？指的是如果某個法隨順信行者（Sradhanusarin，隨信仰而修行的人）、隨法行者（Dharmanusarin，隨法理而修行的人）在無間忍（Anantaryasamadhi，無間三昧）等中被斷除。它們是如何被斷除的呢？指的是見斷的八十八使（Asavas，煩惱），與它們相應的法，它們所引起的心不相應行。什麼是修斷法？指的是如果某個法通過學習見跡（Darsanamarga，見道）而被修斷。它們是如何被斷除的呢？指的是修斷的十使，與它們相應的法，它們所引起的身口業，它們所引起的心不相應行，以及不染污的有漏法。什麼是不斷法？指的是無漏法。
什麼是見斷因法？指的是染污法，如果是見所斷法的果報。什麼是修斷因法？指的是修所斷法，也就是像這樣的法被斷除。什麼是不斷因法？指的是無漏有為法。
什麼是可見有對法？指的是一入（指色入，Rupa-ayatana，視覺對像）。什麼是不可見有對法？指的是九入。
【English Translation】 English version What is the law of continuity? It refers to a dharma that has arisen in segments. What is that? It refers to the past and present (excluding the five skandhas (Panca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) of an Arhat (Arhat, a perfected being who has attained Nirvana) at the moment of their final death). If the remaining past and present dharmas involve a prior dharma attracting a subsequent continuity, this is called the law of continuity. What is the law of non-continuity? It refers to the five skandhas of an Arhat at the moment of their final death in the past and present, as well as future dharmas and unconditioned dharmas (the two dharmas are finished).
Miscellaneous Matters on the Abhidharma, Volume 4 Taisho Tripitaka Volume 26, No. 1541, Miscellaneous Matters on the Abhidharma
Miscellaneous Matters on the Abhidharma, Volume 5
Composed by Venerable Vasumitra
Translated by Gunabhadra (Gunabhadra), a Tripitaka master from India during the Song Dynasty, together with Bodhiyasas (Bodhiyasas)
Section on Distinctions, Chapter Six, Part Two
What are wholesome dharmas? They refer to the wholesome five skandhas and cessation attainment (Nirodha-samapatti, a meditative state of cessation of feelings and perceptions). What are unwholesome dharmas? They refer to the unwholesome five skandhas. What are indeterminate dharmas? They refer to the indeterminate five skandhas and space (Akasa, space), as well as non-cessation attainment.
What are dharmas of learning? They refer to the five skandhas of a learner. What are dharmas of no-more-learning? They refer to the five skandhas of one who has no more to learn. What are dharmas that are neither of learning nor of no-more-learning? They refer to the defiled five skandhas and unconditioned dharmas.
What are dharmas to be abandoned by seeing? They refer to dharmas that are abandoned by a follower of faith (Sradhanusarin, one who follows the path based on faith), a follower of dharma (Dharmanusarin, one who follows the path based on understanding), in the uninterrupted concentration (Anantaryasamadhi, uninterrupted samadhi) and so on. How are they abandoned? They refer to the eighty-eight fetters (Asavas, defilements) to be abandoned by seeing, the dharmas corresponding to them, and the mental formations not corresponding to the mind that arise from them. What are dharmas to be abandoned by cultivation? They refer to dharmas that are abandoned by cultivation after learning the path of seeing (Darsanamarga, the path of seeing). How are they abandoned? They refer to the ten fetters to be abandoned by cultivation, the dharmas corresponding to them, the bodily and verbal actions that arise from them, the mental formations not corresponding to the mind that arise from them, and the undefiled defiled dharmas. What are dharmas that are not to be abandoned? They refer to undefiled dharmas.
What are the causes of dharmas to be abandoned by seeing? They refer to defiled dharmas, if they are the result of dharmas to be abandoned by seeing. What are the causes of dharmas to be abandoned by cultivation? They refer to dharmas to be abandoned by cultivation, that is, such dharmas are abandoned. What are the causes of dharmas that are not to be abandoned? They refer to undefiled conditioned dharmas.
What is the visible and resistant dharma? It refers to one sense base (referring to the form base, Rupa-ayatana, visual object). What are the invisible and resistant dharmas? They refer to nine sense bases.
無對法？謂二入。
云何報法？謂若報得十一入少分，除聲入。云何非報法？謂不善、善有漏法及聲入。云何非報非非報法？謂除報無記法，若余無記及無漏法。
云何下法？謂不善法、隱沒無記法。云何中法？謂善有漏及不隱沒無記法。云何上法？謂無漏有為法及數滅。
云何小法？謂少信、少欲、少意解，彼相應法、彼共有法、彼色法，謂少、微、不多、不廣，是名小法。云何大法？謂大信、大欲、大意解，彼相應法、彼共有法、彼色法，謂多、廣、無邊、無際、無量，及虛空、非數滅，是名大法。云何無量法？謂無量信、無量欲、無量意解，彼相應法、彼共有法、彼色法，謂多、廣、無邊、無際、無量，及虛空、數滅、非數滅，是名無量法。
云何意樂法？謂若法意所樂。云何非意樂法？謂若法非意所樂。云何非意樂非非意樂法？謂若意於法舍。
云何樂俱法？謂若法樂受相應。云何苦俱法？謂若法苦受相應。云何不苦不樂俱法？謂若法不苦不樂受相應。
云何俱起法？謂一切有為法生相故。云何俱住法？謂一切有為法住相故。云何俱滅法？謂一切有為法滅相故。
云何非俱起法？謂無為法非生相故。云何非俱住法？謂無為法非住相故。云何非俱滅法？謂無為法非
【現代漢語翻譯】 現代漢語譯本： 什麼是『無對法』？指的是二入（眼入和身入）。
什麼是『報法』？指的是如果由果報所得的十一入中的少部分，除了聲入（耳根所對的聲塵）。 什麼是非『報法』？指的是不善法、有漏的善法以及聲入。 什麼是非『報』也非非『報』法？指的是除了果報所得的無記法之外，其餘的無記法以及無漏法。
什麼是『下法』？指的是不善法、隱沒的無記法。 什麼是『中法』？指的是有漏的善法以及不隱沒的無記法。 什麼是『上法』？指的是無漏的有為法以及數滅（通過智慧力，斷滅煩惱，證入涅槃）。
什麼是『小法』？指的是少許的信心、少許的慾望、少許的理解，與它們相應的法、與它們共有的法、它們的色法，指的是少、微、不多、不廣，這被稱為『小法』。 什麼是『大法』？指的是廣大的信心、廣大的慾望、廣大的理解，與它們相應的法、與它們共有的法、它們的色法，指的是多、廣、無邊、無際、無量，以及虛空、非數滅（非由智慧力斷滅煩惱而證入的涅槃），這被稱為『大法』。 什麼是『無量法』？指的是無量的信心、無量的慾望、無量的理解，與它們相應的法、與它們共有的法、它們的色法，指的是多、廣、無邊、無際、無量，以及虛空、數滅、非數滅，這被稱為『無量法』。
什麼是『意樂法』？指的是心意所喜愛的法。 什麼是非『意樂法』？指的是心意所不喜愛的法。 什麼是非『意樂』也非非『意樂』法？指的是心意對於該法捨棄。
什麼是『樂俱法』？指的是與快樂感受相應的法。 什麼是『苦俱法』？指的是與痛苦感受相應的法。 什麼是非『苦』非『樂』俱法？指的是與不苦不樂感受相應的法。
什麼是『俱起法』？指的是一切有為法因為生相而生起。 什麼是『俱住法』？指的是一切有為法因為住相而安住。 什麼是『俱滅法』？指的是一切有為法因為滅相而滅亡。
什麼是非『俱起法』？指的是無為法不是因為生相而生起。 什麼是非『俱住法』？指的是無為法不是因為住相而安住。 什麼是非『俱滅法』？指的是無為法不是因為滅相而滅亡。
【English Translation】 English version: What is 'non-counterpart dharma'? It refers to the two entrances (eye entrance and body entrance).
What is 'retribution dharma'? It refers to the small portion of the eleven entrances obtained as retribution, except for the sound entrance (the sound object perceived by the ear sense). What is 'non-retribution dharma'? It refers to unwholesome dharmas, wholesome dharmas with outflows, and the sound entrance. What is 'neither retribution nor non-non-retribution dharma'? It refers to the remaining unconditioned dharmas besides the unconditioned dharmas obtained as retribution, as well as the dharmas without outflows.
What is 'inferior dharma'? It refers to unwholesome dharmas and obscured unconditioned dharmas. What is 'intermediate dharma'? It refers to wholesome dharmas with outflows and unobscured unconditioned dharmas. What is 'superior dharma'? It refers to conditioned dharmas without outflows and cessation through wisdom (Nirvana attained through the power of wisdom by ceasing afflictions).
What is 'small dharma'? It refers to little faith, little desire, little understanding, the dharmas corresponding to them, the dharmas shared with them, and their form dharmas, referring to little, subtle, not much, not broad; this is called 'small dharma'. What is 'great dharma'? It refers to great faith, great desire, great understanding, the dharmas corresponding to them, the dharmas shared with them, and their form dharmas, referring to much, broad, boundless, limitless, immeasurable, as well as space, and non-cessation through wisdom (Nirvana not attained through the power of wisdom by ceasing afflictions); this is called 'great dharma'. What is 'immeasurable dharma'? It refers to immeasurable faith, immeasurable desire, immeasurable understanding, the dharmas corresponding to them, the dharmas shared with them, and their form dharmas, referring to much, broad, boundless, limitless, immeasurable, as well as space, cessation through wisdom, and non-cessation through wisdom; this is called 'immeasurable dharma'.
What is 'desire dharma'? It refers to the dharma that the mind delights in. What is 'non-desire dharma'? It refers to the dharma that the mind does not delight in. What is 'neither desire nor non-non-desire dharma'? It refers to when the mind abandons a dharma.
What is 'accompanied by pleasure dharma'? It refers to the dharma corresponding to the feeling of pleasure. What is 'accompanied by suffering dharma'? It refers to the dharma corresponding to the feeling of suffering. What is 'neither suffering nor pleasure accompanied dharma'? It refers to the dharma corresponding to the feeling of neither suffering nor pleasure.
What is 'arising together dharma'? It refers to all conditioned dharmas arising due to the characteristic of arising. What is 'abiding together dharma'? It refers to all conditioned dharmas abiding due to the characteristic of abiding. What is 'ceasing together dharma'? It refers to all conditioned dharmas ceasing due to the characteristic of ceasing.
What is 'non-arising together dharma'? It refers to unconditioned dharmas not arising due to the characteristic of arising. What is 'non-abiding together dharma'? It refers to unconditioned dharmas not abiding due to the characteristic of abiding. What is 'non-ceasing together dharma'? It refers to unconditioned dharmas not ceasing due to the characteristic of ceasing.
滅相故。
云何心俱起法？謂若心俱起十一入少分，除意入。云何心俱住法？謂若法心隨轉。云何心俱滅法？謂若心俱滅十入少分，除聲入及意入。
云何非心俱起法？謂意入，若非心俱起十一入少分。云何非心俱住法？謂若法非心隨轉。云何非心俱滅法？謂聲入、意入，若非心俱滅十入少分。
云何欲界？謂欲貪慾貪相應，若受想行識，彼所起身口業、彼所起心不相應行。云何瞋恚界？謂瞋恚瞋恚相應，若受想行識，彼所起身口業、彼所起心不相應行。云何害界？謂害害相應，若受想行識，彼所起身口業、彼所起心不相應行。
云何出要界？謂出要出要相應，若受想行識，彼所起身口業、彼所起心不相應行，及數滅。云何無瞋恚界？謂無瞋恚無瞋恚相應，若受想行識，彼所起身口業、彼所起心不相應行。云何無害界？謂無害無害相應，若受想行識，彼所起身口業、彼所起心不相應行。
云何欲界？謂若法欲貪使所使。云何色界？謂若法色貪使所使。云何無色界？謂若法無色貪使所使。
云何色界？謂欲界、色界，是名色界。云何無色界？謂四無色，是名無色界。云何滅界？謂數滅及非數滅，是名滅界。
又復一切色法，是名色界。除數滅、非數滅，餘一切非色法，是名
【現代漢語翻譯】 現代漢語譯本 滅相故。
什麼叫做與心一同生起的法？是指與心一同生起的十一入（Ekadasa ayatana，指眼、耳、鼻、舌、身、色、聲、香、味、觸、法等十一個處）的小部分，除了意入（Manayatana，指意識的處所）。什麼叫做與心一同安住的法？是指那些法隨著心而轉變。什麼叫做與心一同滅去的法？是指與心一同滅去的十入的小部分，除了聲入（Saddayatana，指聲音的處所）和意入。
什麼叫做非與心一同生起的法？是指意入，以及那些非與心一同生起的十一入的小部分。什麼叫做非與心一同安住的法？是指那些法不隨著心而轉變。什麼叫做非與心一同滅去的法？是指聲入、意入，以及那些非與心一同滅去的十入的小部分。
什麼叫做欲界（Kamadhatu，指眾生有情慾的生存空間）？是指與欲貪（Kamaraga，對慾望的貪著）相應的欲貪，以及受（Vedana，感受）、想（Samjna，表象）、行（Samskara，意志）、識（Vijnana，識別）這四蘊，由它們所引起的身口業，以及由它們所引起的心不相應行（Citta-viprayukta-samskara，不與心識相應的行）。什麼叫做瞋恚界？是指與瞋恚（Dosa，憤怒、憎恨）相應的瞋恚，以及受、想、行、識這四蘊，由它們所引起的身口業，以及由它們所引起的心不相應行。什麼叫做害界？是指與害（Vihimsa，傷害）相應的害，以及受、想、行、識這四蘊，由它們所引起的身口業，以及由它們所引起的心不相應行。
什麼叫做離欲界（Nairvedhadhatu，指出離慾望的境界）？是指與出離（Nairvedha，出離）相應的出離，以及受、想、行、識這四蘊，由它們所引起的身口業，以及由它們所引起的心不相應行，以及數滅（Samkhyanirodha，通過智慧力而達到的滅盡）。什麼叫做無瞋恚界？是指與無瞋恚（Adosa，沒有憤怒）相應的無瞋恚，以及受、想、行、識這四蘊，由它們所引起的身口業，以及由它們所引起的心不相應行。什麼叫做無害界？是指與無害（Avihimsa，沒有傷害）相應的無害，以及受、想、行、識這四蘊，由它們所引起的身口業，以及由它們所引起的心不相應行。
什麼叫做欲界？是指那些法被欲貪使（Kamaraga-anusaya，潛藏的對慾望的貪著）所驅使。什麼叫做色界（Rupadhatu，指有形物質的生存空間）？是指那些法被色貪使（Ruparaga-anusaya，潛藏的對色界的貪著）所驅使。什麼叫做無色界（Arupadhatu，指沒有形體的精神生存空間）？是指那些法被無色貪使（Aruparaga-anusaya，潛藏的對無色界的貪著）所驅使。
什麼叫做色界？是指欲界、色界，這叫做色界。什麼叫做無色界？是指四無色（Catu arupa，四種無色定），這叫做無色界。什麼叫做滅界（Nirodhadhatu，指滅盡的境界）？是指數滅以及非數滅（Asamkhyanirodha，非通過智慧力而達到的滅盡），這叫做滅界。
此外，一切色法，這叫做色界。除了數滅、非數滅，其餘一切非色法，這叫做無色界。
【English Translation】 English version Due to the cessation of characteristics.
What are the dharmas that arise together with the mind? They are the minor portions of the eleven ayatanas (Ekadasa ayatana, referring to the twelve sense bases: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, and mental objects) that arise together with the mind, except for the manayatana (Manayatana, the mind base). What are the dharmas that abide together with the mind? They are the dharmas that follow the transformations of the mind. What are the dharmas that cease together with the mind? They are the minor portions of the ten ayatanas that cease together with the mind, except for the saddayatana (Saddayatana, the sound base) and the manayatana.
What are the dharmas that do not arise together with the mind? They are the manayatana, and the minor portions of the eleven ayatanas that do not arise together with the mind. What are the dharmas that do not abide together with the mind? They are the dharmas that do not follow the transformations of the mind. What are the dharmas that do not cease together with the mind? They are the saddayatana, the manayatana, and the minor portions of the ten ayatanas that do not cease together with the mind.
What is the Kamadhatu (Kamadhatu, the realm of desire)? It is the kamaraga (Kamaraga, desire and attachment) that corresponds to desire and attachment, as well as the four skandhas of vedana (Vedana, feeling), samjna (Samjna, perception), samskara (Samskara, mental formations), and vijnana (Vijnana, consciousness), the physical and verbal actions arising from them, and the citta-viprayukta-samskaras (Citta-viprayukta-samskara, formations not associated with the mind) arising from them. What is the realm of anger? It is the dosa (Dosa, anger, hatred) that corresponds to anger, as well as the four skandhas of feeling, perception, mental formations, and consciousness, the physical and verbal actions arising from them, and the formations not associated with the mind arising from them. What is the realm of harm? It is the vihimsa (Vihimsa, harm) that corresponds to harm, as well as the four skandhas of feeling, perception, mental formations, and consciousness, the physical and verbal actions arising from them, and the formations not associated with the mind arising from them.
What is the Nairvedhadhatu (Nairvedhadhatu, the realm of detachment)? It is the nairvedha (Nairvedha, detachment) that corresponds to detachment, as well as the four skandhas of feeling, perception, mental formations, and consciousness, the physical and verbal actions arising from them, and the formations not associated with the mind arising from them, and samkhyanirodha (Samkhyanirodha, cessation through wisdom). What is the realm of non-anger? It is the adosa (Adosa, non-anger) that corresponds to non-anger, as well as the four skandhas of feeling, perception, mental formations, and consciousness, the physical and verbal actions arising from them, and the formations not associated with the mind arising from them. What is the realm of non-harm? It is the avihimsa (Avihimsa, non-harm) that corresponds to non-harm, as well as the four skandhas of feeling, perception, mental formations, and consciousness, the physical and verbal actions arising from them, and the formations not associated with the mind arising from them.
What is the Kamadhatu? It refers to those dharmas that are driven by kamaraga-anusaya (Kamaraga-anusaya, latent attachment to desire). What is the Rupadhatu (Rupadhatu, the realm of form)? It refers to those dharmas that are driven by ruparaga-anusaya (Ruparaga-anusaya, latent attachment to form). What is the Arupadhatu (Arupadhatu, the formless realm)? It refers to those dharmas that are driven by aruparaga-anusaya (Aruparaga-anusaya, latent attachment to the formless).
What is the Rupadhatu? It refers to the Kamadhatu and the Rupadhatu; this is called the Rupadhatu. What is the Arupadhatu? It refers to the four arupas (Catu arupa, the four formless attainments); this is called the Arupadhatu. What is the Nirodhadhatu (Nirodhadhatu, the realm of cessation)? It refers to samkhyanirodha and asamkhyanirodha (Asamkhyanirodha, cessation not through wisdom); this is called the Nirodhadhatu.
Furthermore, all form dharmas are called the Rupadhatu. Except for samkhyanirodha and asamkhyanirodha, all other non-form dharmas are called the Arupadhatu.
無色界。數滅及非數滅，是名滅界。
云何欲有？謂若業欲界系受緣轉起未來彼業報。云何色有？謂若業色界系受緣轉起未來彼業報。云何無色有？謂若業無色界系受緣轉起未來彼業報。
云何欲漏？謂除欲界系無明，余欲界系相應結、縛、使、煩惱、纏，是名欲漏。云何有漏？謂除色、無色界系無明，余色無色界系相應結縛使煩惱纏，是名有漏。云何無明漏？謂愚三界闇無知。
云何過去世？謂若行已起等起、生等生、轉已轉、已有、已過去、已盡變，過去、過去究竟、過去世所攝，是名過去世。云何未來世？謂若行未起未等起、未生未等生、未轉未已轉、未有、未現在，未來、未來究竟、未來世所攝，是名未來世。云何現在世？謂若行今起等起、生等生、轉已轉、已有、已現在住、未盡變，現在、現在究竟、現在世所攝，是名現在世。
云何過去說事？謂過去行。云何未來說事？謂未來行。云何現在說事？謂現在行。
云何苦苦苦、變苦苦、行苦苦？謂欲界苦苦苦，色界變苦苦，無色界行苦苦。複次苦受苦苦苦，樂受變苦苦，不苦不樂受行苦苦。複次非意樂行苦苦苦，意樂行變苦苦，非意樂非非意樂行行苦苦。
云何有覺有觀法？謂若覺觀相應。云何無覺有觀法？謂若法覺
【現代漢語翻譯】 現代漢語譯本：無為（Nirvana）。數滅（Saṃkhyā-nirodha，通過智慧力滅除煩惱），以及非數滅（Asaṃkhyā-nirodha，通過暫時壓制煩惱），這些被稱為滅界（Nirodha-dhātu）。
什麼是欲有（Kāma-bhava，在欲界的生存）？指的是由欲界所繫縛的業，通過受（Vedanā，感受）的緣起而產生的未來果報之業。什麼是色有（Rūpa-bhava，在色界的生存）？指的是由色界所繫縛的業，通過受的緣起而產生的未來果報之業。什麼又是無色有（Arūpa-bhava，在無色界的生存）？指的是由無色界所繫縛的業，通過受的緣起而產生的未來果報之業。
什麼是欲漏（Kāmāsava，欲界的煩惱）？指的是除了欲界所繫縛的無明（Avidyā，對真理的無知）之外，其餘與欲界相應的結（Saṃyojana，束縛）、縛（Bandhana，捆綁）、使（Anuśaya，潛在的煩惱）、煩惱（Kleśa，擾亂身心的情緒）、纏（Paryavasthāna，粗重的煩惱），這些被稱為欲漏。什麼是有漏（Bhavāsava，色界和無色界的煩惱）？指的是除了色界和無色界所繫縛的無明之外，其餘與色界和無色界相應的結、縛、使、煩惱、纏，這些被稱為有漏。什麼是無明漏（Avidyāsava，對三界的無知）？指的是對三界（Trailokya，欲界、色界、無色界）的愚癡、黑暗和無知。
什麼是過去世（Atīta-addhā，已逝去的時間）？指的是已經生起、已經等起、已經出生、已經等生、已經轉變、已經存在、已經過去、已經消逝變化的行（Saṃskāra，有為法），屬於過去、過去究竟、過去世所包含的，這被稱為過去世。什麼是未來世（Anāgata-addhā，尚未到來的時間）？指的是尚未生起、尚未等起、尚未出生、尚未等生、尚未轉變、尚未存在、尚未顯現的行，屬於未來、未來究竟、未來世所包含的，這被稱為未來世。什麼是現在世（Pratyutpanna-addhā，當下存在的時間）？指的是現在生起、現在等起、現在出生、現在等生、已經轉變、已經存在、已經顯現安住、尚未消逝變化的行，屬於現在、現在究竟、現在世所包含的，這被稱為現在世。
什麼是過去說事？指的是過去的行。什麼是未來說事？指的是未來的行。什麼是現在說事？指的是現在的行。
什麼是苦苦苦（Duḥkha-duḥkhatā，苦受上的苦）、變苦苦（Vipariṇāma-duḥkhatā，樂受變壞帶來的苦）、行苦苦（Saṃskāra-duḥkhatā，由五蘊帶來的苦）？指的是欲界的苦受是苦苦苦，色界的樂受是變苦苦，無色界的不苦不樂受是行苦苦。進一步說，非意樂行（不如意的行為）是苦苦苦，意樂行（如意的行為）是變苦苦，非意樂非非意樂行（非如意也非不如意的行為）是行苦苦。
什麼是有覺有觀法（Savitarka-savicāra-dharma，伴隨尋和伺的法）？指的是與覺（Vitarka，粗略的思考）和觀（Vicāra，精細的思考）相應的法。什麼是無覺有觀法（Avitarka-vicāramatta-dharma，沒有尋但有伺的法）？指的是沒有覺
【English Translation】 English version: Unconditioned (Nirvana). Cessation by calculation (Saṃkhyā-nirodha, cessation through the power of wisdom) and cessation not by calculation (Asaṃkhyā-nirodha, cessation through temporary suppression), these are called the element of cessation (Nirodha-dhātu).
What is existence in the desire realm (Kāma-bhava, existence in the desire realm)? It refers to the karma bound to the desire realm, the future karmic result arising from the condition of feeling (Vedanā). What is existence in the form realm (Rūpa-bhava, existence in the form realm)? It refers to the karma bound to the form realm, the future karmic result arising from the condition of feeling. What is existence in the formless realm (Arūpa-bhava, existence in the formless realm)? It refers to the karma bound to the formless realm, the future karmic result arising from the condition of feeling.
What is the outflow of desire (Kāmāsava, defilements of the desire realm)? It refers to, excluding ignorance (Avidyā, unawareness of the truth) bound to the desire realm, the remaining fetters (Saṃyojana, bonds), bonds (Bandhana, ties), latent tendencies (Anuśaya, underlying defilements), afflictions (Kleśa, disturbing emotions), and entanglements (Paryavasthāna, gross defilements) associated with the desire realm; these are called the outflow of desire. What is the outflow of existence (Bhavāsava, defilements of the form and formless realms)? It refers to, excluding ignorance bound to the form and formless realms, the remaining fetters, bonds, latent tendencies, afflictions, and entanglements associated with the form and formless realms; these are called the outflow of existence. What is the outflow of ignorance (Avidyāsava, ignorance of the three realms)? It refers to the foolishness, darkness, and unknowing regarding the three realms (Trailokya, desire realm, form realm, and formless realm).
What is the past time (Atīta-addhā, time that has passed)? It refers to actions (Saṃskāra, conditioned phenomena) that have already arisen, already originated, already been born, already come into being, already transformed, already existed, already passed, already ceased and changed, included in the past, the ultimate past, the past time; this is called the past time. What is the future time (Anāgata-addhā, time that has not yet come)? It refers to actions that have not yet arisen, not yet originated, not yet been born, not yet come into being, not yet transformed, not yet existed, not yet manifested, included in the future, the ultimate future, the future time; this is called the future time. What is the present time (Pratyutpanna-addhā, time that exists now)? It refers to actions that are now arising, now originating, now being born, now coming into being, already transformed, already existing, already manifested and abiding, not yet ceased and changed, included in the present, the ultimate present, the present time; this is called the present time.
What is a past event? It refers to past actions. What is a future event? It refers to future actions. What is a present event? It refers to present actions.
What is the suffering of suffering (Duḥkha-duḥkhatā, suffering on suffering), the suffering of change (Vipariṇāma-duḥkhatā, suffering from the change of pleasure), the suffering of conditioned existence (Saṃskāra-duḥkhatā, suffering from the five aggregates)? It refers to the suffering feeling in the desire realm as the suffering of suffering, the pleasant feeling in the form realm as the suffering of change, the neither-suffering-nor-pleasant feeling in the formless realm as the suffering of conditioned existence. Furthermore, unpleasant actions are the suffering of suffering, pleasant actions are the suffering of change, and neither pleasant nor unpleasant actions are the suffering of conditioned existence.
What is a phenomenon with initial and sustained application of thought (Savitarka-savicāra-dharma, a phenomenon accompanied by initial and sustained application of thought)? It refers to phenomena associated with initial application of thought (Vitarka, gross thought) and sustained application of thought (Vicāra, subtle thought). What is a phenomenon without initial application of thought but with sustained application of thought (Avitarka-vicāramatta-dharma, a phenomenon without initial application of thought but with sustained application of thought)? It refers to phenomena without initial application of thought
不相應、觀相應。云何無覺無觀法？謂若法覺觀不相應。
云何有覺有觀地？謂欲界至梵世及無漏法。云何無覺有觀地？謂修禪中間已能得至大梵及無漏法。云何無覺無觀地？謂一切光音、一切遍凈、一切果實、一切無色，及無漏法。
云何身業？謂身作及無作。云何口業？謂口作及無作。云何意業？謂思業。
云何善業？謂善身、口業及善思業。云何不善業？謂不善身口業及不善思業。云何無記業？謂無記身口業及無記思業。
云何學業？謂學身口業及學思業。云何無學業？謂無學身口業及無學思業。云何非學非無學業？謂有漏身口業及有漏思業。
云何見斷業？謂若業隨信行、隨法行人無間忍等斷。彼云何斷？謂見斷八十八使相應思業。云何修斷業？謂若業學見跡修斷。彼云何斷？謂修斷十使相應思業彼所起身口業及不穢污有漏業。云何不斷業？謂無漏身口業及無漏思業。
云何現法受業？謂若業此生作長養，彼業即此生受現法報，非餘生受，是名現法受業。云何生受業？謂若業此生作長養，彼業第二生受報，是名生受業。云何后受業？謂若業此生作長養，彼業至第三第四生方受其報，或復經眾多生然後受報，是名后受業。
云何樂受業？謂欲界相應善業，乃至第三
【現代漢語翻譯】 現代漢語譯本： 不相應、觀相應。什麼叫做無覺無觀法？就是說如果某個法與覺（Vitarka，粗略的思考）和觀（Vicara，細緻的思考）不相應。
什麼叫做有覺有觀地？就是說欲界到梵世（Brahma world，色界的第一層天）以及無漏法（Anasrava-dharma，超越輪迴的法）。什麼叫做無覺有觀地？就是說修禪定的人在中間階段已經能夠到達大梵天（Mahabrahma，色界的第三層天）以及無漏法。什麼叫做無覺無觀地？就是說一切光音天（Abhasvara，色界的第二層天）、一切遍凈天（Subhakrtsna，色界的第三層天）、一切果實天（Anabhraka，無色界的第一層天）、一切無色界（Arupaloka，沒有物質的境界），以及無漏法。
什麼叫做身業？就是說身體的作為和無作（沒有明顯的動作，但有潛在的影響）。什麼叫做口業？就是說口頭的作為和無作。什麼叫做意業？就是說思慮的業。
什麼叫做善業？就是說善良的身、口業以及善良的思業。什麼叫做不善業？就是說不善良的身口業以及不善良的思業。什麼叫做無記業？就是說非善非惡的身口業以及非善非惡的思業。
什麼叫做學業？就是說還在學習階段的身口業以及學習階段的思業。什麼叫做無學業？就是說已經完成學習的身口業以及完成學習的思業。什麼叫做非學非無學業？就是說有煩惱的身口業以及有煩惱的思業。
什麼叫做見斷業？就是說那些隨著信行者（Sradhanusarin，隨信仰修行的人）和隨法行者（Dharmanusarin，隨教法修行的人）的無間忍（Anantaryasamadhi，無間三昧）等斷除的業。這些業是如何斷除的？就是說與見斷的八十八使（Ashtasitisamprayukta，八十八種煩惱）相應的思業。什麼叫做修斷業？就是說那些通過學習見跡（Darsanamarga，見道）修斷的業。這些業是如何斷除的？就是說與修斷的十使（Dasakusala，十種不善業）相應的思業，以及由這些思業所引起的身口業，以及不染污的有漏業。什麼叫做不斷業？就是說無漏的身口業以及無漏的思業。
什麼叫做現法受業？就是說如果某個業在此生中造作增長，那麼這個業就在此生中接受現世的果報，而不是在其他生中接受，這叫做現法受業。什麼叫做生受業？就是說如果某個業在此生中造作增長，那麼這個業在第二生中接受果報，這叫做生受業。什麼叫做后受業？就是說如果某個業在此生中造作增長，那麼這個業在第三第四生才接受果報，或者經過許多生之後才接受果報，這叫做后受業。
什麼叫做樂受業？就是說欲界相應的善業，乃至第三禪（Tritiya Dhyana，色界的第三禪定）。
【English Translation】 English version: Not corresponding, observation corresponding. What is a 'law without perception and observation'? It refers to a law that does not correspond with perception (Vitarka, initial application of thought) and observation (Vicara, sustained application of thought).
What is a 'realm with perception and observation'? It refers to the Desire Realm (Kamadhatu) up to the Brahma world (Brahma world, the first heaven of the Form Realm) and the unconditioned dharma (Anasrava-dharma, dharma beyond samsara). What is a 'realm without perception but with observation'? It refers to those who cultivate meditation and have attained the Great Brahma (Mahabrahma, the third heaven of the Form Realm) and the unconditioned dharma. What is a 'realm without perception and observation'? It refers to all Abhasvara (Abhasvara, the second heaven of the Form Realm), all Subhakrtsna (Subhakrtsna, the third heaven of the Form Realm), all Anabhraka (Anabhraka, the first heaven of the Formless Realm), all Formless Realms (Arupaloka, realms without material form), and the unconditioned dharma.
What is 'body karma'? It refers to bodily actions and non-actions (actions without obvious movements but with potential influence). What is 'speech karma'? It refers to verbal actions and non-actions. What is 'mind karma'? It refers to karma of thought.
What is 'wholesome karma'? It refers to wholesome body, speech, and mind karma. What is 'unwholesome karma'? It refers to unwholesome body, speech, and mind karma. What is 'neutral karma'? It refers to neither wholesome nor unwholesome body, speech, and mind karma.
What is 'karma of learning'? It refers to body, speech, and mind karma in the stage of learning. What is 'karma of no-more-learning'? It refers to body, speech, and mind karma in the stage of having completed learning. What is 'karma of neither learning nor no-more-learning'? It refers to body, speech, and mind karma with outflows (Asrava, defilements).
What is 'karma to be abandoned by seeing'? It refers to karma that is abandoned by followers of faith (Sradhanusarin, one who follows faith in practice) and followers of dharma (Dharmanusarin, one who follows the teachings in practice) through the uninterrupted patience (Anantaryasamadhi, uninterrupted samadhi) and so on. How is it abandoned? It refers to mind karma associated with the eighty-eight fetters (Ashtasitisamprayukta, eighty-eight kinds of afflictions) to be abandoned by seeing. What is 'karma to be abandoned by cultivation'? It refers to karma that is abandoned by cultivation after learning the path of seeing (Darsanamarga, the path of seeing). How is it abandoned? It refers to mind karma associated with the ten fetters (Dasakusala, ten unwholesome karmas) to be abandoned by cultivation, the body and speech karma arising from these mind karmas, and the undefiled karma with outflows.
What is 'karma to be abandoned by cultivation'? It refers to karma that is abandoned by cultivation after learning the path of seeing (Darsanamarga, the path of seeing). How is it abandoned? It refers to mind karma associated with the ten fetters (Dasakusala, ten unwholesome karmas) to be abandoned by cultivation, the body and speech karma arising from these mind karmas, and the undefiled karma with outflows. What is 'karma that is not abandoned'? It refers to unconditioned body, speech, and mind karma.
What is 'karma to be experienced in the present life'? It refers to karma that, when created and nurtured in this life, will be experienced with its present-life retribution in this very life, and not in any other life; this is called karma to be experienced in the present life. What is 'karma to be experienced in the next life'? It refers to karma that, when created and nurtured in this life, will be experienced with its retribution in the second life; this is called karma to be experienced in the next life. What is 'karma to be experienced in subsequent lives'? It refers to karma that, when created and nurtured in this life, will be experienced with its retribution in the third or fourth life, or after many lives; this is called karma to be experienced in subsequent lives.
What is 'karma of pleasant feeling'? It refers to wholesome karma corresponding to the Desire Realm, up to the third Dhyana (Tritiya Dhyana, the third dhyana of the Form Realm).
禪善業。云何苦受業？謂不善業。云何不苦不樂受業？謂第四禪地善業，乃至無色界相應善業(三法竟)。
云何身念處？謂十色入及法入中所攝色，是名身念處。云何受念處？謂六受身，眼觸生受，如是耳鼻舌身意觸生受。云何心念處？謂六識身，眼識耳鼻舌身意識身，是名心念處。云何法念處？謂受所不攝非色法、法入攝，是名法念處。複次身增上，彼道生善有漏及無漏，是名身念處。受心法增上，彼道生善有漏及無漏，是名法念處。複次緣身慧，是身念處。緣受心法慧，是法念處。
云何已起惡不善法方便令斷正勤？謂已起惡不善法，修令斷增上道，生善有漏及無漏，是名已起惡不善法方便令斷正勤。云何未起惡不善法方便令不起正勤，謂未起惡不善法，修令不起增上道，生善有漏及無漏，是名未生惡不善法方便令不生正勤。云何未生善法方便令生正勤？謂未生善法，勤修令生增上道，生善有漏及無漏，是名未生善法勤修令生正勤。云何已生善法方便勤修令住使不忘失滿足修習增廣智證正勤？謂已起善法，勤修令住使不忘失滿足修習增廣智證增上道，生善有漏及無漏，是名已生善法勤修令住使不忘失滿足修習增廣智證正勤。
云何欲定凈行成就如意足？謂欲增上彼道生善有漏及無漏，是名欲
【現代漢語翻譯】 現代漢語譯本 什麼是禪定帶來的善業？是指善業。什麼是苦受帶來的業？是指不善業。什麼是不苦不樂的感受帶來的業？是指第四禪境界的善業，乃至無色界相應的善業（三種業已解釋完畢）。
什麼是身念處？是指十種色入以及法入所包含的色法，這稱為身念處。什麼是受念處？是指六種感受的集合，即眼觸所生的感受，以及耳、鼻、舌、身、意觸所生的感受。什麼是心念處？是指六種識的集合，即眼識、耳識、鼻識、舌識、身識、意識，這稱為心念處。什麼是法念處？是指不受所包含的非色法，以及法入所包含的法，這稱為法念處。進一步說，以對身體的專注為增上緣，由此道所生的善的有漏法和無漏法，這稱為身念處。以對感受、心、法的專注為增上緣，由此道所生的善的有漏法和無漏法，這稱為法念處。進一步說，緣于身體的智慧，是身念處。緣于感受、心、法的智慧，是法念處。
什麼是爲了斷除已生起的惡不善法而精進努力？是指對於已經生起的惡不善法，通過修行，使其斷除的增上道，所生起的善的有漏法和無漏法，這稱為爲了斷除已生起的惡不善法而精進努力。什麼是爲了防止未生起的惡不善法生起而精進努力？是指對於尚未生起的惡不善法，通過修行，使其不生起的增上道，所生起的善的有漏法和無漏法，這稱為爲了防止未生起的惡不善法生起而精進努力。什麼是爲了使未生起的善法生起而精進努力？是指對於尚未生起的善法，通過勤奮修行，使其生起的增上道，所生起的善的有漏法和無漏法，這稱為爲了使未生起的善法生起而精進努力。什麼是爲了使已生起的善法保持、不忘失、圓滿、修習、增長、證悟而精進努力？是指對於已經生起的善法，通過勤奮修行，使其保持、不忘失、圓滿、修習、增長、證悟的增上道，所生起的善的有漏法和無漏法，這稱為爲了使已生起的善法保持、不忘失、圓滿、修習、增長、證悟而精進努力。
什麼是由於強烈的意願和禪定而成就的如意足（ruyi zu，supernatural power based on will）？是指以意願為增上緣，由此道所生的善的有漏法和無漏法，這稱為意願
【English Translation】 English version What is the wholesome karma arising from meditative absorption (dhyana) and skillful actions? It refers to wholesome karma. What is the karma arising from painful feelings? It refers to unwholesome karma. What is the karma arising from neither-painful-nor-pleasant feelings? It refers to the wholesome karma of the fourth dhyana realm, and even the wholesome karma corresponding to the formless realms (the three types of karma are explained).
What is mindfulness of the body (kaya-smrtih)? It refers to the ten sense bases of form (rupa-ayatana) and the form included in the mental object base (dharma-ayatana); this is called mindfulness of the body. What is mindfulness of feelings (vedana-smrtih)? It refers to the six aggregates of feelings, namely the feeling born of eye-contact, and similarly the feelings born of ear-, nose-, tongue-, body-, and mind-contact. What is mindfulness of the mind (citta-smrtih)? It refers to the six aggregates of consciousness, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness; this is called mindfulness of the mind. What is mindfulness of phenomena (dharma-smrtih)? It refers to non-form phenomena not included in feelings, and the phenomena included in the mental object base; this is called mindfulness of phenomena. Furthermore, with the body as the predominant factor, the wholesome contaminated (with outflows) and uncontaminated (without outflows) qualities arising from that path are called mindfulness of the body. With feelings, mind, and phenomena as the predominant factors, the wholesome contaminated and uncontaminated qualities arising from that path are called mindfulness of phenomena. Furthermore, wisdom regarding the body is mindfulness of the body. Wisdom regarding feelings, mind, and phenomena is mindfulness of phenomena.
What is the right effort to abandon evil unwholesome qualities that have already arisen? It refers to the wholesome contaminated and uncontaminated qualities arising from the path of cultivation that increases the abandonment of evil unwholesome qualities that have already arisen; this is called the right effort to abandon evil unwholesome qualities that have already arisen. What is the right effort to prevent evil unwholesome qualities that have not yet arisen from arising? It refers to the wholesome contaminated and uncontaminated qualities arising from the path of cultivation that prevents evil unwholesome qualities that have not yet arisen from arising; this is called the right effort to prevent evil unwholesome qualities that have not yet arisen from arising. What is the right effort to generate wholesome qualities that have not yet arisen? It refers to the wholesome contaminated and uncontaminated qualities arising from the path of cultivation that diligently generates wholesome qualities that have not yet arisen; this is called the right effort to generate wholesome qualities that have not yet arisen. What is the right effort to maintain, not forget, fulfill, cultivate, increase, and realize the wisdom of wholesome qualities that have already arisen? It refers to the wholesome contaminated and uncontaminated qualities arising from the path of cultivation that diligently maintains, does not forget, fulfills, cultivates, increases, and realizes the wisdom of wholesome qualities that have already arisen; this is called the right effort to maintain, not forget, fulfill, cultivate, increase, and realize the wisdom of wholesome qualities that have already arisen.
What is the accomplishment of the base of power (rddhi-pada) through zeal (chanda) and concentration (samadhi) with striving (vyayama)? It refers to the wholesome contaminated and uncontaminated qualities arising from that path with zeal as the predominant factor; this is called zeal
定凈行成就如意足。云何精進、心、慧定凈行成就如意足？謂慧等增上彼道生善有漏及無漏，是名慧定凈行成就如意足。
云何初禪？謂初禪所攝善五陰。云何第二、第三、第四禪？謂乃至第四禪所攝善五陰。
云何苦聖諦？謂五盛陰。云何集聖諦？謂有漏因。云何苦滅聖諦？謂數滅滅。云何苦滅道聖諦？謂學法、無學法。
云何慈？謂慈慈相應，若受想行識，彼所起身口業，及彼所起心不相應行。悲、喜亦如是。云何舍？謂舍舍相應，若受想行識，彼所起身口業，及彼所起心不相應行。
云何虛空入處？謂虛空入處有二種，謂正受及受生彼相應法，若受想行識。如虛空入處，識入處、無所有入處亦如是。云何非想非非想入處？謂非想非非想入處有二種，謂正受及受生彼相應法，若受想行識，是名非想非非想入處。
云何隨乞得衣知足聖種？謂隨乞得衣知足業增上彼道生善有漏及無漏，是名隨乞得衣知足聖種。云何隨乞得食及眠臥具等及樂閑靜樂修聖種？謂隨乞得食、眠臥具等、樂閑靜樂修業增上彼道生善有漏及無漏，是名隨乞得食及眠臥具等及樂閑靜樂修聖種。
云何須陀洹沙門果？謂須陀洹果有二種，有為及無為。云何須陀洹有為果？謂證須陀洹果，若學法已得今得當得，
【現代漢語翻譯】 現代漢語譯本： 云何定凈行成就如意足？（如何通過禪定清凈行為成就如意足？） 謂精進、心、慧等增上彼道所生的善，包括有漏和無漏，這被稱為慧定凈行成就如意足。（通過精進、專注、智慧等提升修行，由此產生的善，包括有漏和無漏的善，就叫做慧定凈行成就如意足。）
云何初禪？（什麼是初禪？） 謂初禪所包含的善五陰。（指初禪境界所包含的五蘊，並且是善的。） 云何第二、第三、第四禪？（什麼是第二禪、第三禪、第四禪？） 謂乃至第四禪所包含的善五陰。（指直到第四禪境界所包含的五蘊，並且是善的。）
云何苦聖諦？（什麼是苦聖諦？） 謂五盛陰。（指五蘊熾盛所帶來的痛苦。） 云何集聖諦？（什麼是集聖諦？） 謂有漏因。（指產生痛苦的有漏之因。） 云何苦滅聖諦？（什麼是滅苦聖諦？） 謂數滅滅。（指通過修行證得的涅槃寂滅。） 云何苦滅道聖諦？（什麼是滅苦之道聖諦？） 謂學法、無學法。（指還在學習階段的修行方法和已經證得果位的修行方法。）
云何慈？（什麼是慈？） 謂慈與慈相應，以及由此產生的受、想、行、識，以及由此產生的身口業，以及由此產生的心不相應行。（指慈愛之心以及與慈愛之心相應的感受、思想、行為、意識，以及由此產生的身口行為，以及由此產生的心不相應行。） 悲、喜亦如是。（悲和喜的定義與此類似。） 云何舍？（什麼是舍？） 謂舍與舍相應，以及由此產生的受、想、行、識，以及由此產生的身口業，以及由此產生的心不相應行。（指捨棄之心以及與捨棄之心相應的感受、思想、行為、意識，以及由此產生的身口行為，以及由此產生的心不相應行。）
云何虛空入處？（什麼是虛空入處？） 謂虛空入處有兩種，即正受和由正受所生的相應法，包括受、想、行、識。（指虛空入處有兩種狀態，一種是專注的禪定狀態，另一種是由這種禪定狀態所產生的相應現象，包括感受、思想、行為、意識。） 如虛空入處，識入處、無所有入處亦如是。（識入處和無所有入處的定義與虛空入處類似。） 云何非想非非想入處？（什麼是非想非非想入處？） 謂非想非非想入處有兩種，即正受和由正受所生的相應法，包括受、想、行、識，這被稱為非想非非想入處。（指非想非非想入處有兩種狀態，一種是專注的禪定狀態，另一種是由這種禪定狀態所產生的相應現象，包括感受、思想、行為、意識，這被稱為非想非非想入處。）
云何隨乞得衣知足聖種？（什麼是對於隨緣乞得的衣服感到滿足的聖種？） 謂對於隨緣乞得的衣服感到滿足的行業所提升的修行道路所產生的善，包括有漏和無漏，這被稱為隨乞得衣知足聖種。（指對於隨緣乞得的衣服感到滿足的行為，由此提升的修行道路所產生的善，包括有漏和無漏的善，就叫做隨乞得衣知足聖種。） 云何隨乞得食及眠臥具等及樂閑靜樂修聖種？（什麼是對於隨緣乞得的食物、睡眠用具等感到滿足，並且樂於清凈獨處修行的聖種？） 謂對於隨緣乞得的食物、睡眠用具等感到滿足，並且樂於清凈獨處修行的行業所提升的修行道路所產生的善，包括有漏和無漏，這被稱為隨乞得食及眠臥具等及樂閑靜樂修聖種。（指對於隨緣乞得的食物、睡眠用具等感到滿足，並且樂於清凈獨處修行的行為，由此提升的修行道路所產生的善，包括有漏和無漏的善，就叫做隨乞得食及眠臥具等及樂閑靜樂修聖種。）
云何須陀洹沙門果？（什麼是須陀洹沙門果？） 謂須陀洹果有兩種，有為及無為。（指須陀洹果有兩種狀態，有為和無為。） 云何須陀洹有為果？（什麼是須陀洹有為果？） 謂證得須陀洹果，如果學法已經獲得、現在獲得或將來獲得，（指證得須陀洹果，如果學習佛法已經獲得、現在獲得或將來獲得，）
【English Translation】 English version: What is the 'accomplishment of psychic power through pure conduct of concentration' (定凈行成就如意足)? It refers to the wholesome, conditioned and unconditioned qualities arising from the path enhanced by diligence, mind, and wisdom, which is called 'accomplishment of psychic power through pure conduct of concentration'.
What is the first Dhyana (初禪)? It refers to the wholesome five aggregates (五陰) included in the first Dhyana. What are the second, third, and fourth Dhyanas? It refers to the wholesome five aggregates included in the second, third, and fourth Dhyanas.
What is the Noble Truth of Suffering (苦聖諦)? It refers to the five aggregates of clinging (五盛陰). What is the Noble Truth of the Origin of Suffering (集聖諦)? It refers to the conditioned causes (有漏因). What is the Noble Truth of the Cessation of Suffering (苦滅聖諦)? It refers to cessation through complete destruction (數滅滅). What is the Noble Truth of the Path to the Cessation of Suffering (苦滅道聖諦)? It refers to the learning path and the path of no more learning (學法、無學法).
What is Loving-kindness (慈)? It refers to loving-kindness corresponding to loving-kindness, as well as the feelings, perceptions, volitions, and consciousness arising from it, the physical and verbal actions arising from it, and the mental formations not corresponding to mind arising from it. Compassion (悲) and Joy (喜) are similar. What is Equanimity (舍)? It refers to equanimity corresponding to equanimity, as well as the feelings, perceptions, volitions, and consciousness arising from it, the physical and verbal actions arising from it, and the mental formations not corresponding to mind arising from it.
What is the Sphere of Infinite Space (虛空入處)? It refers to the Sphere of Infinite Space having two aspects: the correct attainment and the corresponding phenomena arising from that attainment, including feelings, perceptions, volitions, and consciousness. Just as with the Sphere of Infinite Space, so too with the Sphere of Infinite Consciousness (識入處) and the Sphere of Nothingness (無所有入處). What is the Sphere of Neither Perception nor Non-Perception (非想非非想入處)? It refers to the Sphere of Neither Perception nor Non-Perception having two aspects: the correct attainment and the corresponding phenomena arising from that attainment, including feelings, perceptions, volitions, and consciousness. This is called the Sphere of Neither Perception nor Non-Perception.
What is the Noble Lineage of Contentment with Whatever Clothes are Obtained by Begging (隨乞得衣知足聖種)? It refers to the wholesome, conditioned and unconditioned qualities arising from the path enhanced by the karma of contentment with whatever clothes are obtained by begging, which is called the Noble Lineage of Contentment with Whatever Clothes are Obtained by Begging. What is the Noble Lineage of Contentment with Whatever Food and Bedding are Obtained by Begging, and Delighting in Solitude and Practice (隨乞得食及眠臥具等及樂閑靜樂修聖種)? It refers to the wholesome, conditioned and unconditioned qualities arising from the path enhanced by the karma of contentment with whatever food and bedding are obtained by begging, and delighting in solitude and practice, which is called the Noble Lineage of Contentment with Whatever Food and Bedding are Obtained by Begging, and Delighting in Solitude and Practice.
What is the Fruit of Stream-Enterer (須陀洹) as a Ascetic (沙門)? It refers to the Fruit of Stream-Enterer having two aspects: conditioned and unconditioned. What is the conditioned Fruit of Stream-Enterer? It refers to the attainment of the Fruit of Stream-Enterer, if the learning path has been attained, is now attained, or will be attained,
是名須陀洹有為果。云何須陀洹無為果？謂證須陀洹果，若結使斷已得今得當得，是名須陀洹無為果。如須陀洹沙門果，斯陀含沙門果、阿那含沙門果亦如是。云何阿羅漢沙門果？謂阿羅漢果有二種：有為及無為。云何阿羅漢有為果？謂證阿羅漢果，若無學法已得今得當得，是名阿羅漢有為果。云何阿羅漢無為果？謂證阿羅漢果，若諸結斷已得今得當得，是名阿羅漢無為果。
云何法智？謂知欲界系行無漏智，廣說如前五法品。乃至無生智亦如是。
云何義辯？謂不動智于彼第一義善能分別。云何法辯？謂不動智于彼名、味、句身善能分別。云何辭辯？謂不動智于彼言說不生閡想。云何隨應辯？謂不動智不斷不散決定自在。
云何因緣？謂有為法。云何次第緣？謂過去現在，除阿羅漢最後命終心、心法，若余過去現在心心法。云何緣緣、增上緣？謂境界一切法。
云何粗摶食？謂摶食性，因彼食故，諸根增長、四大增長，隨養隨護，充足清明，是名摶食。云何觸食？謂緣有漏觸，諸根增長、四大增長，養育諸根，隨護長養，亦如前說。云何意思食？謂緣有漏思，諸根增長、四大增長，如前廣說。云何識食？謂緣有漏識，諸根增長、四大增長，如前廣說。
云何欲流？謂除欲界系五見及
【現代漢語翻譯】 現代漢語譯本： 這被稱為須陀洹（Sotapanna，入流果）的有為果。什麼是須陀洹的無為果？是指證得須陀洹果，如果結使（Kleshas，煩惱）已斷、現斷、將斷，這被稱為須陀洹的無為果。如同須陀洹沙門果（Sramana-phala，沙門果），斯陀含沙門果（Sakadagami-phala，一來果）、阿那含沙門果（Anagami-phala，不還果）也是如此。什麼是阿羅漢沙門果（Arhat Sramana-phala，阿羅漢沙門果）？是指阿羅漢果有兩種：有為和無為。什麼叫做阿羅漢的有為果？是指證得阿羅漢果，如果無學法（Asaiksa-dharma，無學法）已得、現得、將得，這被稱為阿羅漢的有為果。什麼叫做阿羅漢的無為果？是指證得阿羅漢果，如果諸結（Bonds，束縛）已斷、現斷、將斷，這被稱為阿羅漢的無為果。
什麼叫做法智（Dharma-jnana，法智）？是指了知欲界（Kama-dhatu，欲界）所繫之行的無漏智（Anasrava-jnana，無漏智），詳細的解釋如同前面五法品（Panca-dharma，五法）所說。乃至無生智（Anutpada-jnana，無生智）也是如此。
什麼叫做義辯（Artha-pratisamvid，義辯）？是指不動智（Acala-jnana，不動智）對於那第一義（Paramartha，第一義）能夠善巧地分別。什麼叫做法辯（Dharma-pratisamvid，法辯）？是指不動智對於那名（Nama，名）、味（Rasa，味）、句身（Pada-kaya，句身）能夠善巧地分別。什麼叫做辭辯（Nirukti-pratisamvid，辭辯）？是指不動智對於那言說不會產生障礙的想法。什麼叫做隨應辯（Pratibhana-pratisamvid，隨應辯）？是指不動智不會中斷、不會散亂、決定而且自在。
什麼叫做因緣（Hetu-pratyaya，因緣）？是指有為法（Samskrta-dharma，有為法）。什麼叫做次第緣（Samanantara-pratyaya，次第緣）？是指過去（Atita，過去）現在（Vartamana，現在），除了阿羅漢最後命終的心、心法（Citta-dharma，心法），如果是其餘的過去現在的心心法。什麼叫做緣緣（Alambana-pratyaya，緣緣）、增上緣（Adhipati-pratyaya，增上緣）？是指境界（Visaya，境界）一切法（Sarva-dharma，一切法）。
什麼叫做粗摶食（Odalika-ahara，粗摶食）？是指摶食的性質，因為那食物的緣故，諸根（Indriya，諸根）增長、四大（Maha-bhuta，四大）增長，隨著滋養隨著守護，充足而且清明，這叫做摶食。什麼叫做觸食（Sparsa-ahara，觸食）？是指緣于有漏觸（Sasrava-sparsa，有漏觸），諸根增長、四大增長，養育諸根，隨著守護長養，也如前面所說。什麼叫做意思食（Manas-samcetanahara，意思食）？是指緣于有漏思（Sasrava-manas，有漏思），諸根增長、四大增長，如同前面廣泛地解說。什麼叫做識食（Vijnana-ahara，識食）？是指緣于有漏識（Sasrava-vijnana，有漏識），諸根增長、四大增長，如同前面廣泛地解說。
什麼叫做欲流（Kamaugha，欲流）？是指除了欲界（Kama-dhatu，欲界）所繫的五見（Panca-drsti，五見）以及...
【English Translation】 English version: This is called the 'Sotapanna' (Stream-enterer) 'with-cause' fruit. What is the 'without-cause' fruit of 'Sotapanna'? It refers to attaining the fruit of 'Sotapanna', if the 'Kleshas' (afflictions) are already severed, are being severed now, or will be severed in the future, this is called the 'without-cause' fruit of 'Sotapanna'. Just like the 'Sramana-phala' (fruit of asceticism) of 'Sotapanna', so are the 'Sramana-phala' of 'Sakadagami' (Once-returner) and 'Anagami' (Non-returner). What is the 'Sramana-phala' of 'Arhat' (Worthy One)? It refers to the fruit of 'Arhat' which is of two types: 'with-cause' and 'without-cause'. What is called the 'with-cause' fruit of 'Arhat'? It refers to attaining the fruit of 'Arhat', if the 'Asaiksa-dharma' (non-learning dharma) is already attained, is being attained now, or will be attained in the future, this is called the 'with-cause' fruit of 'Arhat'. What is called the 'without-cause' fruit of 'Arhat'? It refers to attaining the fruit of 'Arhat', if the 'Bonds' are already severed, are being severed now, or will be severed in the future, this is called the 'without-cause' fruit of 'Arhat'.
What is called 'Dharma-jnana' (knowledge of dharma)? It refers to the 'Anasrava-jnana' (untainted knowledge) that knows the 'Kama-dhatu' (desire realm) related actions, explained in detail as in the previous 'Panca-dharma' (five dharmas) section. Even the 'Anutpada-jnana' (knowledge of non-arising) is the same.
What is called 'Artha-pratisamvid' (analytical knowledge of meaning)? It refers to the 'Acala-jnana' (immovable knowledge) being able to skillfully differentiate that 'Paramartha' (ultimate meaning). What is called 'Dharma-pratisamvid' (analytical knowledge of dharma)? It refers to the 'Acala-jnana' being able to skillfully differentiate the 'Nama' (name), 'Rasa' (taste), and 'Pada-kaya' (body of phrases). What is called 'Nirukti-pratisamvid' (analytical knowledge of language)? It refers to the 'Acala-jnana' not generating obstructive thoughts towards that speech. What is called 'Pratibhana-pratisamvid' (analytical knowledge of eloquence)? It refers to the 'Acala-jnana' being uninterrupted, not scattered, decisive, and self-mastered.
What is called 'Hetu-pratyaya' (cause condition)? It refers to 'Samskrta-dharma' (conditioned dharma). What is called 'Samanantara-pratyaya' (contiguous condition)? It refers to the past and present, except for the last mind and mental dharmas of an 'Arhat' at the moment of death, if it is the remaining past and present mind and mental dharmas. What is called 'Alambana-pratyaya' (object condition) and 'Adhipati-pratyaya' (dominant condition)? It refers to the 'Visaya' (object) all dharmas.
What is called 'Odalika-ahara' (coarse food)? It refers to the nature of lump food, because of that food, the 'Indriya' (senses) increase, the 'Maha-bhuta' (four great elements) increase, following nourishment and protection, sufficient and clear, this is called lump food. What is called 'Sparsa-ahara' (contact food)? It refers to relying on tainted contact, the senses increase, the four great elements increase, nourishing the senses, following protection and growth, also as previously said. What is called 'Manas-samcetanahara' (volitional thought food)? It refers to relying on tainted thought, the senses increase, the four great elements increase, as previously explained extensively. What is called 'Vijnana-ahara' (consciousness food)? It refers to relying on tainted consciousness, the senses increase, the four great elements increase, as previously explained extensively.
What is called 'Kamaugha' (flood of desire)? It refers to excluding the 'Panca-drsti' (five views) related to the 'Kama-dhatu' (desire realm) and...
無明，余欲界系、結、縛、使、煩惱、纏，是名欲流。云何有流？謂除色、無色界系五見及無明，余色無色界繫結縛使煩惱纏，是名有流。云何見流？謂五見，是名見流。云何無明流？謂愚三界暗無知。如流，軛亦如是。
云何欲取？謂除欲界系五見，余欲界系、結、縛、使、煩惱、纏，是名欲取。云何見取？謂四見，除一見，謂身見、邊見、邪見、取見見，是名見取。云何戒取？謂一見，除四見，謂取戒見。彼復云何？謂若人邪取戒相，以為清凈、即是解脫，起見起忍，是名戒取。云何我取？謂除色無色界系五見，余色無色界繫結縛使煩惱纏，是名我取。
云何過去法？謂過去五陰。云何未來法？謂未來五陰。云何現在法？謂現在五陰。云何非過去未來現在法？謂無為法。
云何欲界系法？謂欲界系五陰。云何色界系法？謂色界系五陰。云何無色界系法？謂無色界系四陰。云何不繫法？謂無漏五陰及無為。
云何善因法？謂善有為法及善法報。云何不善因法？謂欲界系穢污法及不善法報。云何無記因法？謂無記有為法及不善法。云何非善因非不善因非無記因法？謂無為法。
云何有緣緣法？謂意識相應心心法緣。云何無緣緣法？謂五識相應，若意識相應色無為心不相應行緣。云何有
【現代漢語翻譯】 現代漢語譯本： 什麼是欲流？指的是無明（Avidya，對事物真相的迷惑），以及欲界所繫縛的結（Samyojana，束縛）、縛（Bandhana，捆綁）、使（Anusaya，潛在的煩惱）、煩惱（Klesha，痛苦）、纏（Paryavasthana，纏繞）。這被稱為欲流。 什麼是有流？指的是除了色界和無色界所繫縛的五見（五種錯誤的見解）以及無明之外，其餘色界和無色界所繫縛的結、縛、使、煩惱、纏。這被稱為有流。 什麼是見流？指的是五見。這被稱為見流。 什麼是無明流？指的是對三界的愚昧、黑暗和無知。 如同流一樣，軛（Yoga，束縛）也是如此。
什麼是欲取？指的是除了欲界所繫縛的五見之外，其餘欲界所繫縛的結、縛、使、煩惱、纏。這被稱為欲取。 什麼是見取？指的是四見（四種錯誤的見解），除去一種見，即身見（Satkayadrishti，認為五蘊為我）、邊見（Antagrahadrishti，執著于斷或常的極端見解）、邪見（Mithyadrishti，否定因果的錯誤見解）、取見見（Drishtiparమర్శdrishti，執著于自己的見解）。這被稱為見取。 什麼是戒取？指的是一種見，除去四見，即執取戒律的見解。那又是什麼呢？指的是如果有人錯誤地執取戒律的形式，認為這樣就是清凈、就是解脫，從而產生見解和忍受，這被稱為戒取。 什麼是我取？指的是除了色界和無色界所繫縛的五見之外，其餘色界和無色界所繫縛的結、縛、使、煩惱、纏。這被稱為我取。
什麼是過去法？指的是過去的五陰（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）。 什麼是未來法？指的是未來的五陰。 什麼是現在法？指的是現在的五陰。 什麼是非過去、未來、現在法？指的是無為法（Asamskrta-dharma，不生不滅的法）。
什麼是欲界系法？指的是欲界所繫縛的五陰。 什麼是色界系法？指的是色界所繫縛的五陰。 什麼是無色界系法？指的是無色界所繫縛的四陰（無色界沒有色陰）。 什麼是不繫法？指的是無漏五陰（Anasrava-skandha，沒有煩惱的五陰）以及無為法。
什麼是善因法？指的是善的有為法（Samskrta-dharma，由因緣和合而成的法）以及善法的果報。 什麼是不善因法？指的是欲界所繫縛的染污法以及不善法的果報。 什麼是無記因法？指的是無記的有為法以及不善法。 什麼是非善因、非不善因、非無記因法？指的是無為法。
什麼是有緣緣法？指的是意識（Vijnana，識別作用）相應的，心和心所法（Citta-caitta，心理活動及其附屬現象）的緣。 什麼是無緣緣法？指的是五識（Panca-vijnana，眼、耳、鼻、舌、身五種感覺器官的識別作用）相應的，如果意識相應的色法（Rupa，物質現象）和無為法，以及心不相應行（Citta-viprayukta-samskara，既非心理也非物質的抽像概念）的緣。 什麼是
【English Translation】 English version: What is the 'stream of desire' (Kama-ogha)? It refers to ignorance (Avidya), and the fetters (Samyojana), bonds (Bandhana), latent tendencies (Anusaya), defilements (Klesha), and entanglements (Paryavasthana) that are bound to the desire realm (Kama-dhatu). This is called the 'stream of desire'. What is the 'stream of existence' (Bhava-ogha)? It refers to the fetters, bonds, latent tendencies, defilements, and entanglements that are bound to the form realm (Rupa-dhatu) and formless realm (Arupa-dhatu), except for the five views (Panca-drishti) and ignorance that are bound to the form and formless realms. This is called the 'stream of existence'. What is the 'stream of views' (Drishti-ogha)? It refers to the five views. This is called the 'stream of views'. What is the 'stream of ignorance' (Avidya-ogha)? It refers to the ignorance, darkness, and lack of knowledge regarding the three realms (Tri-dhatu). Just as with the streams, so too with the yokes (Yoga).
What is 'grasping at desire' (Kama-upadana)? It refers to the fetters, bonds, latent tendencies, defilements, and entanglements that are bound to the desire realm, except for the five views that are bound to the desire realm. This is called 'grasping at desire'. What is 'grasping at views' (Drishti-upadana)? It refers to the four views, excluding one view, namely the view of self (Satkayadrishti), the view of extremes (Antagrahadrishti), wrong view (Mithyadrishti), and the view of clinging to views (Drishtiparamarśa-drishti). This is called 'grasping at views'. What is 'grasping at precepts and vows' (Silabbata-upadana)? It refers to one view, excluding the four views, namely the view of clinging to precepts and vows. What is that? It refers to when someone wrongly grasps the form of precepts, thinking that this is purity and liberation, and arises with views and endurance. This is called 'grasping at precepts and vows'. What is 'grasping at self-belief' (Attavada-upadana)? It refers to the fetters, bonds, latent tendencies, defilements, and entanglements that are bound to the form realm and formless realm, except for the five views that are bound to the form and formless realms. This is called 'grasping at self-belief'.
What are 'past phenomena' (Atita-dharma)? It refers to the past five aggregates (Panca-skandha: the five constituents of existence: form (Rupa), feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana)). What are 'future phenomena' (Anagata-dharma)? It refers to the future five aggregates. What are 'present phenomena' (Pratyutpanna-dharma)? It refers to the present five aggregates. What are 'phenomena that are neither past, future, nor present' (Na-atita-anagata-pratyutpanna-dharma)? It refers to unconditioned phenomena (Asamskrta-dharma).
What are 'phenomena bound to the desire realm' (Kama-dhatu-samyukta-dharma)? It refers to the five aggregates bound to the desire realm. What are 'phenomena bound to the form realm' (Rupa-dhatu-samyukta-dharma)? It refers to the five aggregates bound to the form realm. What are 'phenomena bound to the formless realm' (Arupa-dhatu-samyukta-dharma)? It refers to the four aggregates bound to the formless realm (the formless realm lacks the aggregate of form). What are 'unbound phenomena' (Asamyukta-dharma)? It refers to the undefiled five aggregates (Anasrava-skandha) and unconditioned phenomena.
What are 'wholesome causal phenomena' (Kusala-hetu-dharma)? It refers to wholesome conditioned phenomena (Samskrta-dharma) and the results of wholesome actions. What are 'unwholesome causal phenomena' (Akusala-hetu-dharma)? It refers to defiled phenomena bound to the desire realm and the results of unwholesome actions. What are 'indeterminate causal phenomena' (Avyakrta-hetu-dharma)? It refers to indeterminate conditioned phenomena and unwholesome phenomena. What are 'phenomena that are neither wholesome, unwholesome, nor indeterminate causal phenomena' (Na-kusala-na-akusala-na-avyakrta-hetu-dharma)? It refers to unconditioned phenomena.
What are 'phenomena with conditions as conditions' (Hetu-pratyaya-dharma)? It refers to the conditions of mind and mental factors (Citta-caitta) associated with consciousness (Vijnana). What are 'phenomena without conditions as conditions' (Na-hetu-pratyaya-dharma)? It refers to the conditions of the five consciousnesses (Panca-vijnana), if the form (Rupa) and unconditioned phenomena associated with consciousness, and the conditions of formations not associated with mind (Citta-viprayukta-samskara). What are
緣緣無緣緣法？謂若意識相應心心法緣，色、無為心不相應行緣。云何非有緣緣非無緣緣法？謂色、無為心不相應行(四法竟)。
云何五陰、五盛陰？謂廣說如前分別七事品。
云何地獄趣？謂地獄眾生，若一性、一種類、一身自分，得處、得事、得入；若地獄眾生，生彼處不隱沒無記色受想行識，是名地獄趣。畜生、餓鬼趣亦如是。云何天趣、人趣？謂若天、若人，一性、一種類、一身自分，得處、得事、得入；若天若人，生彼此處不隱沒無記色受想行識，是名人天趣。
云何見苦斷煩惱身？謂煩惱身若隨信行、隨法行人苦無間忍等斷。彼云何斷？謂見苦斷二十八使彼相應煩惱身。云何見集斷煩惱身？謂煩惱身若隨信行、隨法行人集無間忍等斷。彼云何斷？謂見集斷十九使彼相應煩惱身。云何見滅斷煩惱身？謂煩惱身若隨信行、隨法行人滅無間忍等斷。彼云何斷？謂見滅斷十九使彼相應煩惱身。云何見道斷煩惱身？謂煩惱身若隨信行、隨法行人道無間忍等斷。彼云何斷？謂見道斷二十二使彼相應煩惱身。云何修斷煩惱身？謂煩惱身若學見跡修斷。彼云何斷？謂修斷十使彼相應煩惱身。
云何色法？謂一切四大及四大所造。云何心法？謂六識身，眼識身乃至意識身。云何心法法？謂若法心
【現代漢語翻譯】 現代漢語譯本： 什麼是緣緣無緣緣法？是指如果意識相應的心和心所法為緣，那麼色法、無為法和心不相應行法就成為（意識的）緣。什麼是非有緣緣非無緣緣法？是指色法、無為法和心不相應行法。（四法完畢） 什麼是五陰、五盛陰？是指廣泛地像前面分別七事品中所說的那樣。 什麼是地獄趣（地獄道）？是指地獄的眾生，如果具有同一性質、同一種類、同一自身分，獲得處所、獲得事件、獲得進入；如果地獄的眾生，生於彼處不隱沒的無記色受想行識，這稱為地獄趣。畜生趣（畜生道）、餓鬼趣也像這樣。什麼是天趣（天道）、人趣（人道）？是指如果天人、人類，具有同一性質、同一種類、同一自身分，獲得處所、獲得事件、獲得進入；如果天人、人類，生於彼此處不隱沒的無記色受想行識，這稱為人天趣。 什麼是見苦斷煩惱身？是指煩惱身如果隨信行、隨法行人通過苦無間忍等斷除。它們是如何斷除的？是指見苦所斷的二十八使以及與它們相應的煩惱身。什麼是見集斷煩惱身？是指煩惱身如果隨信行、隨法行人通過集無間忍等斷除。它們是如何斷除的？是指見集所斷的十九使以及與它們相應的煩惱身。什麼是見滅斷煩惱身？是指煩惱身如果隨信行、隨法行人通過滅無間忍等斷除。它們是如何斷除的？是指見滅所斷的十九使以及與它們相應的煩惱身。什麼是見道斷煩惱身？是指煩惱身如果隨信行、隨法行人通過道無間忍等斷除。它們是如何斷除的？是指見道所斷的二十二使以及與它們相應的煩惱身。什麼是修斷煩惱身？是指煩惱身如果通過學習見跡修所斷。它們是如何斷除的？是指修所斷的十使以及與它們相應的煩惱身。 什麼是色法？是指一切四大（地、水、火、風）以及四大所造的（物質）。什麼是心法？是指六識身，眼識身乃至意識身。什麼是心法法？是指如果法是心
【English Translation】 English version: What is 'conditioned by conditionless condition'? It refers to the fact that if consciousness and its associated mental factors are conditions, then form, unconditioned phenomena, and mind-non-associated formations become conditions (for consciousness). What is 'neither conditioned by condition nor unconditioned by condition'? It refers to form, unconditioned phenomena, and mind-non-associated formations. (These four dharmas are complete.) What are the five skandhas (aggregates) and the five flourishing skandhas? It refers to what was extensively explained in the previous chapter on distinguishing the seven categories. What is the hell realm (地獄趣)? It refers to sentient beings in hell who share the same nature, the same species, and the same individual existence, and who obtain a place, an event, and an entry; if sentient beings in hell are born in that place with non-obscured, neutral form, sensation, perception, volition, and consciousness, this is called the hell realm. The animal realm (畜生趣) and the hungry ghost realm are also like this. What are the deva realm (天趣) and the human realm (人趣)? It refers to devas and humans who share the same nature, the same species, and the same individual existence, and who obtain a place, an event, and an entry; if devas and humans are born in these places with non-obscured, neutral form, sensation, perception, volition, and consciousness, this is called the deva and human realm. What is the body of afflictions severed by seeing suffering? It refers to the body of afflictions that is severed by those who follow faith or follow dharma through the forbearance of immediate suffering, etc. How are they severed? It refers to the twenty-eight fetters severed by seeing suffering and the corresponding body of afflictions. What is the body of afflictions severed by seeing origination? It refers to the body of afflictions that is severed by those who follow faith or follow dharma through the forbearance of immediate origination, etc. How are they severed? It refers to the nineteen fetters severed by seeing origination and the corresponding body of afflictions. What is the body of afflictions severed by seeing cessation? It refers to the body of afflictions that is severed by those who follow faith or follow dharma through the forbearance of immediate cessation, etc. How are they severed? It refers to the nineteen fetters severed by seeing cessation and the corresponding body of afflictions. What is the body of afflictions severed by seeing the path? It refers to the body of afflictions that is severed by those who follow faith or follow dharma through the forbearance of immediate path, etc. How are they severed? It refers to the twenty-two fetters severed by seeing the path and the corresponding body of afflictions. What is the body of afflictions severed by cultivation? It refers to the body of afflictions that is severed by cultivation after learning the traces of seeing. How are they severed? It refers to the ten fetters severed by cultivation and the corresponding body of afflictions. What is form (色法)? It refers to all the four great elements (四大) (earth, water, fire, wind) and what is made from the four great elements. What is mind (心法)? It refers to the six consciousnesses, from eye consciousness to mind consciousness. What is a dharma of mind (心法法)? It refers to if a dharma is mind
相應。彼復云何？謂受、想、思、觸、憶、欲、解脫、念、定、慧、信、精進、覺、觀，乃至煩惱、結、纏，如前五法品廣說。云何心不相應行？謂若法心不相應。彼復云何？謂諸得乃至名、句、味身，如前五法品廣說。云何無為法？謂三無為，虛空、數滅、非數滅(五法竟)。
云何地界？謂堅相。云何水界？謂濕相。云何火界？謂熱相。云何風界？謂輕動相。云何虛空界？謂空邊色。云何識界？謂五識身及有漏意識。
云何見苦斷法？謂隨信行、隨法行人苦無間忍等斷，廣說如前分別諸入品。集、滅、道、修亦如是。云何不斷法？謂無漏法(六法竟)。
云何欲貪使？謂如欲貪說。云何瞋恚使？謂惱害眾生。云何有愛使？謂色無色愛。云何慢使？謂慢心高下受。云何無明使？謂愚三界暗無知。云何見使？謂五邪見。云何疑使？謂惑諦不了。
云何初識住？謂有色眾生，種種身、種種想，謂人及天，是名初識住處。云何初次第相續數？謂初識住，彼相應不相應，若色受想行識，是名初識住。有色眾生，種種身、一種想，謂梵天身彼初所轉，是名第二識住處。云何第二次第相續數？謂第二識住，彼相應不相應，若色受想行識，是名第二識住。有色眾生，一種身、種種想，謂光音天，是名第三
【現代漢語翻譯】 現代漢語譯本： 什麼是不相應行法？也就是與心不相應的法。又有哪些呢？包括得、乃至名身、句身、味身，如同前面五法品中詳細解說的那樣。什麼叫無為法？指三種無為，即虛空無為、數滅無為、非數滅無為（五法品結束）。
什麼是地界？指堅硬的性質。什麼是水界？指潮濕的性質。什麼是火界？指熱的性質。什麼是風界？指輕動的性質。什麼是虛空界？指空無邊際的色。什麼是識界？指五識身以及有煩惱的意識。
什麼是見苦所斷之法？指隨信行、隨法行人，在苦無間忍等位所斷的法，詳細的解說如同前面分別諸入品。集、滅、道、修也是如此。什麼是不應斷之法？指無漏法（六法品結束）。
什麼是欲貪使（Kāma-rāga-anuśaya，對慾望的貪求潛在趨勢）？如同對欲貪的描述。什麼是瞋恚使（Pratigha-anuśaya，嗔恨的潛在趨勢）？指惱害眾生。什麼是有愛使（Bhava-rāga-anuśaya，對存在的貪求潛在趨勢）？指對色界和無色界的愛。什麼是慢使（Māna-anuśaya，傲慢的潛在趨勢）？指傲慢之心對高下之分的感受。什麼是無明使（Avidyā-anuśaya，無知的潛在趨勢）？指對三界的愚昧、黑暗和無知。什麼是見使（Dṛṣṭi-anuśaya，錯誤的見解的潛在趨勢）？指五種邪見。什麼是疑使（Vicikicchā-anuśaya，懷疑的潛在趨勢）？指對真諦的迷惑和不瞭解。
什麼是初識住（Prathama-vijñāna-sthiti，最初的意識住所）？指有色眾生，具有多種身形、多種想法，比如人和天，這被稱為初識住處。什麼是初次第相續數？指初識住，以及與之相應或不相應的色、受、想、行、識，這被稱為初識住。有色眾生，具有多種身形、同一種想法，比如梵天身，這是最初轉變的地方，被稱為第二識住處。什麼是第二次第相續數？指第二識住，以及與之相應或不相應的色、受、想、行、識，這被稱為第二識住。有色眾生，具有同一種身形、多種想法，比如光音天，這被稱為第三
【English Translation】 English version: What are the non-associated formations? These are the dharmas that are not associated with the mind. And what are they? They include attainment, and even name-body, sentence-body, and word-body, as explained in detail in the preceding section on the five dharmas. What is unconditioned dharma? It refers to the three unconditioned dharmas: space, cessation through knowledge, and cessation not through knowledge (end of the five dharmas section).
What is the earth element? It refers to the characteristic of solidity. What is the water element? It refers to the characteristic of wetness. What is the fire element? It refers to the characteristic of heat. What is the wind element? It refers to the characteristic of lightness and movement. What is the space element? It refers to the form of boundless space. What is the consciousness element? It refers to the five aggregates of consciousness and the defiled consciousness.
What are the dharmas to be abandoned by seeing suffering? It refers to what is abandoned by those who follow faith and those who follow dharma, in the stage of endurance without interval in suffering, as explained in detail in the preceding section on distinguishing the sense-fields. The same applies to accumulation, cessation, path, and cultivation. What are the dharmas that should not be abandoned? It refers to undefiled dharmas (end of the six dharmas section).
What is the latent tendency of desire-attachment (Kāma-rāga-anuśaya)? It is as described for desire-attachment. What is the latent tendency of aversion (Pratigha-anuśaya)? It refers to harming sentient beings. What is the latent tendency of attachment to existence (Bhava-rāga-anuśaya)? It refers to attachment to the realms of form and formlessness. What is the latent tendency of conceit (Māna-anuśaya)? It refers to the feeling of superiority or inferiority in the mind of conceit. What is the latent tendency of ignorance (Avidyā-anuśaya)? It refers to ignorance, darkness, and unknowing regarding the three realms. What is the latent tendency of wrong views (Dṛṣṭi-anuśaya)? It refers to the five wrong views. What is the latent tendency of doubt (Vicikicchā-anuśaya)? It refers to confusion and lack of understanding regarding the truths.
What is the first station of consciousness (Prathama-vijñāna-sthiti)? It refers to sentient beings with form, with diverse bodies and diverse thoughts, such as humans and gods; this is called the first station of consciousness. What is the first sequential succession? It refers to the first station of consciousness, and the form, feeling, perception, formations, and consciousness that are associated or not associated with it; this is called the first station of consciousness. Sentient beings with form, with diverse bodies and one kind of thought, such as the bodies of Brahma gods, this is the place of initial transformation, and is called the second station of consciousness. What is the second sequential succession? It refers to the second station of consciousness, and the form, feeling, perception, formations, and consciousness that are associated or not associated with it; this is called the second station of consciousness. Sentient beings with form, with one kind of body and diverse thoughts, such as the gods of streaming light, this is called the third
識住處，乃至是名第三識住，廣說如上。有色眾生，一種身、一種想，謂遍凈天，是名第四識住處，乃至是名第四識住，廣說如上。無色眾生，離一切色想、離閡想、閡想究竟、無種種想，思惟無邊空處，住無邊空入處，謂空入處天，是名第五識住。云何第五次第相續數？謂第五識住彼相應，若受想行識，是名第五識住。無色眾生，已離一切虛空入處，無量識住無量識入處，謂識入處天，是名第六識住，乃至是名第六識住，廣說如上。無色眾生，已離一切識入處，無所有住無所有入處，謂無所有入處天，是名第七識住，乃至是名第七識住，廣說如上。
云何念覺支？謂賢聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏意思惟相應，若念隨念、念不忘失不散忘常不廢忘，是名念覺支。云何擇法覺支？謂賢聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏意思惟相應，於法簡擇選擇、擇相等擇相、決定相，慧覺聰明、慧行觀察，是名擇法覺支。云何精進覺支？謂賢聖弟子，于苦思惟苦乃至於道思惟道，無漏意思惟相應，若欲精進方便出要，勇健心攝受，捷疾無間，是名精進覺支。云何喜覺支？謂賢聖弟子，乃至無漏意思惟相應，若心歡喜踴躍，增上歡喜、決定心樂、所堪能喜所
【現代漢語翻譯】 現代漢語譯本： 識別意識的住所，乃至這被稱為第三識住（Third Consciousness Abode），詳細的解說如前所述。有色眾生，具有單一的身體和單一的想法，指的是遍凈天（Subhakrtsna），這被稱為第四識住處，乃至這被稱為第四識住，詳細的解說如前所述。無色眾生，遠離一切色想、遠離障礙想、障礙想達到究竟、沒有種種想法，思惟無邊無際的空處，安住于無邊空入處，指的是空無邊處天（Akasanantyayatana），這被稱為第五識住。什麼是第五次第相續數？指的是第五識住與此相應，如果是受、想、行、識，這被稱為第五識住。無色眾生，已經遠離一切虛空入處，以無量識安住于無量識入處，指的是識無邊處天（Vijnananantyayatana），這被稱為第六識住，乃至這被稱為第六識住，詳細的解說如前所述。無色眾生，已經遠離一切識入處，以無所有安住于無所有入處，指的是無所有處天（Akincanyayatana），這被稱為第七識住，乃至這被稱為第七識住，詳細的解說如前所述。
什麼是念覺支（Smrti-sambodhyanga）？指的是賢聖弟子，對於苦思惟苦、對於集思惟集、對於滅思惟滅、對於道思惟道，以無漏的意識思惟相應，如果是憶念、隨念、念不忘失、不散亂、常不廢忘，這被稱爲念覺支。什麼是擇法覺支（Dharma-vicaya-sambodhyanga）？指的是賢聖弟子，對於苦思惟苦、對於集思惟集、對於滅思惟滅、對於道思惟道，以無漏的意識思惟相應，對於法進行簡擇、選擇、擇相等擇相、決定相，智慧覺悟聰明、以智慧行觀察，這被稱為擇法覺支。什麼是精進覺支（Virya-sambodhyanga）？指的是賢聖弟子，對於苦思惟苦乃至對於道思惟道，以無漏的意識思惟相應，如果是希求精進、方便出離、勇猛強健、心攝受、敏捷迅速無間斷，這被稱為精進覺支。什麼是喜覺支（Priti-sambodhyanga）？指的是賢聖弟子，乃至以無漏的意識思惟相應，如果內心歡喜踴躍，增上歡喜、決定心樂、所堪能喜所
【English Translation】 English version: Recognizing the dwelling place of consciousness, even this is called the Third Consciousness Abode, explained in detail as above. Sentient beings with form, having one kind of body and one kind of thought, referring to Subhakrtsna (Subhakrtsna), this is called the Fourth Consciousness Abode, even this is called the Fourth Consciousness Abode, explained in detail as above. Formless sentient beings, having abandoned all perceptions of form, abandoned perceptions of resistance, having completely overcome perceptions of resistance, without various perceptions, contemplating the boundless space, dwelling in the entrance of boundless space, referring to Akasanantyayatana (Akasanantyayatana), this is called the Fifth Consciousness Abode. What is the fifth sequential continuous number? It refers to the Fifth Consciousness Abode being in accordance with this, if it is feeling, perception, volition, and consciousness, this is called the Fifth Consciousness Abode. Formless sentient beings, having already abandoned all entrances of empty space, dwelling with immeasurable consciousness in the entrance of immeasurable consciousness, referring to Vijnananantyayatana (Vijnananantyayatana), this is called the Sixth Consciousness Abode, even this is called the Sixth Consciousness Abode, explained in detail as above. Formless sentient beings, having already abandoned all entrances of consciousness, dwelling with nothingness in the entrance of nothingness, referring to Akincanyayatana (Akincanyayatana), this is called the Seventh Consciousness Abode, even this is called the Seventh Consciousness Abode, explained in detail as above.
What is the Mindfulness Enlightenment Factor (Smrti-sambodhyanga)? It refers to noble disciples, contemplating suffering as suffering, contemplating origination as origination, contemplating cessation as cessation, contemplating the path as the path, thinking in accordance with undefiled consciousness, if it is recollection, subsequent recollection, mindfulness without forgetting, without distraction, constantly without negligence, this is called the Mindfulness Enlightenment Factor. What is the Dharma Discrimination Enlightenment Factor (Dharma-vicaya-sambodhyanga)? It refers to noble disciples, contemplating suffering as suffering, contemplating origination as origination, contemplating cessation as cessation, contemplating the path as the path, thinking in accordance with undefiled consciousness, discriminating the Dharma, selecting, selecting characteristics such as characteristics, determining characteristics, wisdom, enlightenment, intelligence, observing with wise conduct, this is called the Dharma Discrimination Enlightenment Factor. What is the Effort Enlightenment Factor (Virya-sambodhyanga)? It refers to noble disciples, contemplating suffering as suffering, even contemplating the path as the path, thinking in accordance with undefiled consciousness, if it is desiring effort, skillful means for liberation, courageous and strong, mindfully embracing, swift and uninterrupted, this is called the Effort Enlightenment Factor. What is the Joy Enlightenment Factor (Priti-sambodhyanga)? It refers to noble disciples, even thinking in accordance with undefiled consciousness, if the mind is joyful and elated, increasing joy, determined happiness, capable of joy
喜，是名喜覺支。云何猗覺支？謂賢聖弟子，乃至無漏意思惟相應，若身猗心猗、樂猗所猗，是名猗覺支。云何定覺支？謂賢聖弟子，乃至無漏意思惟相應，若心住等住、樂住所住，不散不亂、攝受一心，是名定覺支。云何舍覺支？謂賢聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏意思惟相應，若心平等、等攝受心、無受用住，是名舍覺支(七法竟)。
云何初解脫處？謂內有色想外觀色，是名初解脫處。云何初次第相續數次第正受？謂初解脫處，若入正受、善色受想行識，是名初解脫處。內無色想外觀色，是名第二解脫處。云何第二次第相續數次第正受？謂第二解脫處。若入正受、善色受想行識，是名第二解脫處。凈解脫處身證住，是名第三解脫處，乃至第三次第正受，廣說如上。離一切色想，離閡想、閡想究竟，思惟無邊空處，入無邊空處，是名第四解脫處。云何第四次第相續數次第正受？謂第四解脫處，若入正受、若善受想行識，是名第四解脫處。離一切空入處，入無邊識處，是名第五解脫處。乃至第五次第正受，廣說如上。無所有處非想非非想處，乃至第七正受，廣說如上，是名第七解脫處。離一切非想非非想處，想受滅身證住，是名第八解脫處。云何第八次第相續數次第正受？
【現代漢語翻譯】 現代漢語譯本 什麼是喜覺支？ 稱為喜覺支。什麼是猗覺支？ 意思是說，賢聖弟子，乃至與無漏的思惟相應，如果身體安止、心安止、樂受安止於所安止之處，這稱為猗覺支。什麼是定覺支？ 意思是說，賢聖弟子，乃至與無漏的思惟相應，如果心安住、平等安住、樂於安住之處，不散亂，攝受一心，這稱為定覺支。什麼是舍覺支？ 意思是說，賢聖弟子，對於苦進行苦的思惟，對於集進行集的思惟，對於滅進行滅的思惟，對於道進行道的思惟，與無漏的思惟相應，如果心平等，平等地攝受心，無受用而住，這稱為舍覺支（七法完畢）。 什麼是初解脫處？ 意思是說，內心有色想而向外觀看色，這稱為初解脫處。什麼是初次第相續數次第正受？ 意思是說，在初解脫處，如果進入正受，善於色受想行識，這稱為初解脫處。內心沒有色想而向外觀看色，這稱為第二解脫處。什麼是第二次第相續數次第正受？ 意思是說，在第二解脫處，如果進入正受，善於色受想行識，這稱為第二解脫處。以身體證得並安住于凈解脫處，這稱為第三解脫處，乃至第三次第正受，詳細的解說如上所述。遠離一切色想，遠離障礙想，障礙想達到究竟，思惟無邊空處，進入無邊空處，這稱為第四解脫處。什麼是第四次第相續數次第正受？ 意思是說，在第四解脫處，如果進入正受，如果善於受想行識，這稱為第四解脫處。遠離一切空入處，進入無邊識處，這稱為第五解脫處。乃至第五次第正受，詳細的解說如上所述。無所有處、非想非非想處，乃至第七正受，詳細的解說如上所述，這稱為第七解脫處。遠離一切非想非非想處，想和受滅盡，以身體證得並安住，這稱為第八解脫處。什麼是第八次第相續數次第正受？
【English Translation】 English version What is the Joy Enlightenment Factor (喜覺支, Xǐ jué zhī)? It is called the Joy Enlightenment Factor. What is the Reliance Enlightenment Factor (猗覺支, Yī jué zhī)? It means that a virtuous and noble disciple, up to and including being in accordance with undefiled thought, if the body relies, the mind relies, and joy relies on what is relied upon, this is called the Reliance Enlightenment Factor. What is the Concentration Enlightenment Factor (定覺支, Dìng jué zhī)? It means that a virtuous and noble disciple, up to and including being in accordance with undefiled thought, if the mind dwells, dwells equally, and delights in where it dwells, without being scattered or confused, gathering and receiving one-pointedness of mind, this is called the Concentration Enlightenment Factor. What is the Equanimity Enlightenment Factor (舍覺支, Shě jué zhī)? It means that a virtuous and noble disciple, contemplating suffering as suffering, contemplating origination as origination, contemplating cessation as cessation, contemplating the path as the path, being in accordance with undefiled thought, if the mind is equal, equally receiving the mind, dwelling without enjoyment, this is called the Equanimity Enlightenment Factor (the seven factors are complete). What is the first liberation (初解脫處, Chū jiětuō chù)? It means that internally there is the perception of form, and externally one sees form, this is called the first liberation. What is the first sequential continuous numerical sequential correct concentration (初次第相續數次第正受, Chū cìdì xiāngxù shù cìdì zhèng shòu)? It means that in the first liberation, if one enters correct concentration, being skilled in form, feeling, perception, volition, and consciousness, this is called the first liberation. Internally there is no perception of form, and externally one sees form, this is called the second liberation. What is the second sequential continuous numerical sequential correct concentration (第二次第相續數次第正受, Dì èr cìdì xiāngxù shù cìdì zhèng shòu)? It means that in the second liberation, if one enters correct concentration, being skilled in form, feeling, perception, volition, and consciousness, this is called the second liberation. Realizing and dwelling in the pure liberation with the body, this is called the third liberation, up to and including the third sequential correct concentration, explained in detail as above. Separating from all perceptions of form, separating from perceptions of obstruction, the perception of obstruction reaching its end, contemplating the place of boundless space, entering the place of boundless space, this is called the fourth liberation. What is the fourth sequential continuous numerical sequential correct concentration (第四次第相續數次第正受, Dì sì cìdì xiāngxù shù cìdì zhèng shòu)? It means that in the fourth liberation, if one enters correct concentration, if one is skilled in feeling, perception, volition, and consciousness, this is called the fourth liberation. Separating from all places of entering space, entering the place of boundless consciousness, this is called the fifth liberation. Up to and including the fifth sequential correct concentration, explained in detail as above. The place of nothingness, the place of neither perception nor non-perception, up to and including the seventh correct concentration, explained in detail as above, this is called the seventh liberation. Separating from all places of neither perception nor non-perception, the cessation of perception and feeling, realizing and dwelling with the body, this is called the eighth liberation. What is the eighth sequential continuous numerical sequential correct concentration?
謂第八解脫處，若入正受、若解脫得脫，若法想、微因想、微次第想不相續、不成就，是名第八解脫處。
云何初勝處？謂內有色想，外觀少色若好色若惡色，謂彼勝處生觀想，是名初勝處入。云何初勝處次第相續數次第正受？謂初勝處，若入正受、善色受想行識，是名初勝處入。內有色想，外觀多色若好色若惡色，謂彼勝處生觀想，是名第二勝處入。乃至第二正受，廣說如上。乃至第七勝處正受，廣說如上。是名第七勝處入。內無色想，外觀色白，白色白觀白光，譬如優私多羅華色，成就如婆羅㮏衣白，白色白觀白光。如是比丘，內無色想，外觀色白，白色白觀白光，謂彼勝處生觀想，是名第八勝處入。云何第八次第相續數次第正受？謂第八勝處，若入正受、善色受想行識，是名第八勝處入。
云何正見？謂賢聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏意思惟相應，於法簡擇、選擇、擇相等擇相、決定相，慧覺聰明、慧行觀察，是名正見。云何正思惟？謂賢聖弟子，乃至於道思惟道，無漏意思惟相應，若心覺隨覺，色覺增上色覺，覺數覺、覺思惟、等思惟，是名正思惟。云何正語？謂賢聖弟子，于苦思惟苦乃至於道思惟道，無漏意思惟相應，除邪命口四過余口惡行，無漏數滅不
【現代漢語翻譯】 現代漢語譯本： 第八解脫處是指，如果進入正確的禪定，或者從解脫中獲得解脫，那麼對於法的想法、微細原因的想法、微細次第的想法，不再相續、不再成就，這被稱為第八解脫處。
什麼是初勝處？是指內心有對色的想法，向外觀看少量的顏色，無論是好的顏色還是壞的顏色，對於這些勝處生起觀察和想法，這被稱為初勝處入。什麼是初勝處次第相續數次第正受？是指在初勝處，如果進入正確的禪定，對於好的顏色產生感受、想法、行為和意識，這被稱為初勝處入。內心有對色的想法，向外觀看大量的顏色，無論是好的顏色還是壞的顏色，對於這些勝處生起觀察和想法，這被稱為第二勝處入。乃至第二正受，詳細的解說如上所述。乃至第七勝處正受，詳細的解說如上所述。這被稱為第七勝處入。內心沒有對色的想法，向外觀看白色，白色、白色的觀察、白色的光芒，譬如優私多羅華（Utpalavarna，青蓮花）的顏色，成就如婆羅㮏衣（Varanasi，波羅奈）的白色，白色、白色的觀察、白色的光芒。如此這般，比丘內心沒有對色的想法，向外觀看白色，白色、白色的觀察、白色的光芒，對於這些勝處生起觀察和想法，這被稱為第八勝處入。什麼是第八次第相續數次第正受？是指在第八勝處，如果進入正確的禪定，對於好的顏色產生感受、想法、行為和意識，這被稱為第八勝處入。
什麼是正見？是指賢聖弟子，對於苦進行思惟，對於集（Samudaya，苦的生起）進行思惟，對於滅（Nirodha，苦的止息）進行思惟，對於道（Marga，達到滅苦的道路）進行思惟，以無漏的智慧進行思惟相應，對於法進行簡擇、選擇、擇相等擇相、決定相，智慧覺悟聰明、智慧行為觀察，這被稱為正見。什麼是正思惟？是指賢聖弟子，乃至對於道進行思惟，以無漏的智慧進行思惟相應，如果內心覺悟、隨之覺悟，對於色覺的增上、色覺的增上，覺悟數量、覺悟思惟、等同思惟，這被稱為正思惟。什麼是正語？是指賢聖弟子，對於苦進行思惟，乃至對於道進行思惟，以無漏的智慧進行思惟相應，去除邪命（wrong livelihood）的口四過（four verbal misconducts）以及其餘的口惡行，無漏的數量滅盡不...
【English Translation】 English version: The eighth liberation is where, if one enters into right concentration, or attains liberation from liberation, then thoughts of the Dharma, thoughts of subtle causes, and thoughts of subtle sequences do not continue and are not accomplished. This is called the eighth liberation.
What is the first transcendence? It refers to having an internal thought of form, and externally viewing a small amount of color, whether it is a good color or a bad color. When observation and thought arise regarding these transcendences, this is called entering the first transcendence. What is the sequential, continuous, numerical, and progressive concentration of the first transcendence? It refers to the first transcendence, where, if one enters into right concentration, one experiences good color, feeling, thought, action, and consciousness. This is called entering the first transcendence. Having an internal thought of form, and externally viewing a large amount of color, whether it is a good color or a bad color. When observation and thought arise regarding these transcendences, this is called entering the second transcendence. And so on, up to the second right concentration, as explained above in detail. And so on, up to the seventh transcendence right concentration, as explained above in detail. This is called entering the seventh transcendence. Having no internal thought of form, and externally viewing the color white, white color, white observation, white light, like the color of the Utpalavarna (blue lotus), achieving the whiteness like the Varanasi (Benares) cloth, white color, white observation, white light. In this way, a Bhikshu (monk) has no internal thought of form, and externally views the color white, white color, white observation, white light. When observation and thought arise regarding these transcendences, this is called entering the eighth transcendence. What is the sequential, continuous, numerical, and progressive concentration of the eighth transcendence? It refers to the eighth transcendence, where, if one enters into right concentration, one experiences good color, feeling, thought, action, and consciousness. This is called entering the eighth transcendence.
What is right view? It refers to a virtuous and noble disciple who contemplates suffering as suffering, contemplates the arising (Samudaya) as arising, contemplates cessation (Nirodha) as cessation, and contemplates the path (Marga) as the path. Thinking in accordance with non-outflow wisdom, discerning, selecting, choosing aspects such as the aspect of choice, and the aspect of determination regarding the Dharma. Wise awakening, intelligence, wise conduct, and observation. This is called right view. What is right thought? It refers to a virtuous and noble disciple who, up to contemplating the path as the path, thinks in accordance with non-outflow wisdom. If the mind awakens, and subsequently awakens, the increase of color perception, the increase of color perception, awakening to number, awakening to thought, equal thought. This is called right thought. What is right speech? It refers to a virtuous and noble disciple who contemplates suffering as suffering, up to contemplating the path as the path, thinks in accordance with non-outflow wisdom, removing the four verbal misconducts of wrong livelihood and the remaining evil verbal actions. The number of non-outflows ceases not...
作不為，收攝律儀等護自防，不作惡行、不作過罪，堅固堤塘住、堅固不犯住，是名正語。云何正業？謂賢聖弟子，乃至於道思惟道，無漏意思惟相應，除邪命身三惡余身惡行，無漏數滅，不作不為乃至堅固不犯住，如前正語說，是名正業。云何正命？謂賢聖弟子，乃至於道思惟道，無漏意思惟相應，如前所除邪命身口惡，無漏數滅不作不為，如上廣說，是名正命。云何正方便說？謂賢聖弟子，乃至於道思惟道，無漏意思惟相應，廣說如精進覺支，是名正方便。正命，廣說如念覺支，是名正念。云何正定？謂賢聖弟子，于苦思惟苦乃至於道思惟道，無漏意思惟相應，廣說如正定覺支(八法竟)。
云何貪慾結？謂三界貪。云何瞋恚結？謂惱害眾生。云何慢結？謂七慢。云何無明結？謂愚三界暗無知。云何見結？謂三見：身見、邊見、邪見。云何他取結？謂二見：見取、戒取。云何疑結？謂惑諦不了。云何嫉結？謂心妒增廣。云何慳結？謂心攝受堅著。
云何初眾生居處？謂有色眾生，種種身、種種想，謂天及人，是名初眾生居處，是名初次第相續數。云何名眾生居處？謂眾生於中止住、于中受生入，是名眾生住處。云何第二、第三、第四眾生居處？謂如識住處廣說。云何第五眾生居處？謂有色眾生無想，
【現代漢語翻譯】 現代漢語譯本： 什麼是不為？即收攝律儀等，防護自身，不做惡行、不犯過錯，堅固堤防而住、堅固不犯而住，這叫做正語。什麼是正業？即賢聖弟子，乃至對於道進行思惟，以無漏的意識思惟相應，去除邪命以及身的三種惡行，其餘身體的惡行，以無漏的智慧加以滅除，不做不為，乃至堅固不犯而住，如前面正語所說，這叫做正業。什麼是正命？即賢聖弟子，乃至對於道進行思惟，以無漏的意識思惟相應，如前面所去除的邪命以及身口之惡，以無漏的智慧加以滅除，不做不為，如上面廣泛所說，這叫做正命。什麼是正方便？即賢聖弟子，乃至對於道進行思惟，以無漏的意識思惟相應，廣泛地說就像精進覺支一樣，這叫做正方便。正念，廣泛地說就像念覺支一樣，這叫做正念。什麼是正定？即賢聖弟子，對於苦進行思惟，對於苦的生起進行思惟，乃至對於道進行思惟，以無漏的意識思惟相應，廣泛地說就像正定覺支一樣（八法完畢）。
什麼是貪慾結？即對於三界的貪愛。什麼是瞋恚結？即惱害眾生。什麼是慢結？即七種慢。什麼是無明結？即對於三界的愚昧、黑暗和無知。什麼是見結？即三種見：身見（認為五蘊之身是我）、邊見（執著于斷或常的極端見解）、邪見（不符合真理的見解）。什麼是他取結？即兩種見：見取（固執己見，認為自己的見解才是正確的）、戒取（固守不正確的戒律和修行方法）。什麼是疑結？即對於四諦（苦、集、滅、道）迷惑不瞭解。什麼是嫉結？即心中嫉妒增長擴大。什麼是慳結？即心中攝取並堅固執著。
什麼是最初的眾生居處？即有色眾生，具有種種不同的身體和種種不同的想法，例如天人和人類，這叫做最初的眾生居處，也叫做最初的次第相續數。什麼叫做眾生住處？即眾生在其中止住、在其中受生和進入，這叫做眾生住處。什麼是第二、第三、第四眾生居處？即如識住處所廣泛描述的那樣。什麼是第五眾生居處？即有色眾生沒有想。
【English Translation】 English version: What is 'not doing'? It means restraining the precepts and protecting oneself, not doing evil deeds, not committing transgressions, dwelling in a fortified embankment, dwelling in a state of firm non-violation. This is called Right Speech. What is Right Action? It means that a virtuous and noble disciple, even contemplating the path, thinking in accordance with the unpolluted mind, eliminating wrong livelihood and the three evil actions of the body, and the remaining evil actions of the body, extinguished by the unpolluted wisdom, not doing, not acting, even dwelling in a state of firm non-violation, as described in the previous Right Speech. This is called Right Action. What is Right Livelihood? It means that a virtuous and noble disciple, even contemplating the path, thinking in accordance with the unpolluted mind, as previously eliminated wrong livelihood and the evils of body and speech, extinguished by the unpolluted wisdom, not doing, not acting, as extensively described above. This is called Right Livelihood. What is Right Effort? It means that a virtuous and noble disciple, even contemplating the path, thinking in accordance with the unpolluted mind, extensively described like the energy enlightenment factor. This is called Right Effort. Right Mindfulness, extensively described like the mindfulness enlightenment factor. This is called Right Mindfulness. What is Right Concentration? It means that a virtuous and noble disciple, contemplating suffering, contemplating the arising of suffering, even contemplating the path, thinking in accordance with the unpolluted mind, extensively described like the concentration enlightenment factor (the eight dharmas are completed).
What is the bond of greed (tanha)? It is greed for the three realms. What is the bond of hatred (dosa)? It is harming sentient beings. What is the bond of conceit (mana)? It is the seven kinds of conceit. What is the bond of ignorance (avijja)? It is ignorance, darkness, and unknowing of the three realms. What is the bond of views (ditthi)? It is the three views: self-view (sakkaya-ditthi), extreme view (anta-grahika-ditthi), and wrong view (miccha-ditthi). What is the bond of attachment to views (ditthi-paramasa)? It is the two views: clinging to views (ditthi-upadana) and clinging to precepts (sila-vata-upadana). What is the bond of doubt (vicikiccha)? It is confusion and lack of understanding of the Four Noble Truths. What is the bond of jealousy (issa)? It is the increase and expansion of jealousy in the mind. What is the bond of stinginess (macchariya)? It is the mind's grasping and firm attachment.
What is the first abode of beings? It refers to beings with form, with various bodies and various thoughts, such as gods (deva) and humans (manussa). This is called the first abode of beings, and it is also called the first sequential continuous number. What is called the abode of beings? It means that beings dwell in it, are born in it, and enter into it. This is called the abode of beings. What are the second, third, and fourth abodes of beings? They are extensively described as the abodes of consciousness. What is the fifth abode of beings? It refers to beings with form who have no thought.
所謂無想天，是名第五眾生居處。第五次第相續數，如上廣說。云何第六眾生居處，謂無色眾生，離一切色想、離閡想、閡想究竟，乃至第八眾生居處，廣說如后三識住處。云何第九眾生居處？謂無色眾生，離一切無所有處，入非想非非想處住，所謂非想非非想天，是名第九眾生居處。次第相續數，如上廣說。是名九眾生居處(九法竟)。
云何初一切入處？謂地一切入，一相生，上下諸方無二無量，是名初一切入處。云何初次第相續數次第正受？謂初一切入處，若入正受、善色受想行識，是名地一切入處。如地一切入，水、火、風、青、黃、赤、白一切入處亦如是。空一切入處、識一切入處，一相生，上下諸方無二無量，是名十一切入處。云何十一切入次第相續數次第正受？謂十一切入處，若入正受、善色受想行識，是名十一切入處。
無學正見乃至無學正定，如道支說。云何無學正解脫？謂賢聖弟子，乃至於道思惟道，無學意思惟相應，若心已解脫當解脫。云何無學解脫正知見？謂盡智、無生智(十法竟)。
云何有漏色？謂若色有漏從取生，謂此色過去未來現在起欲，今起當起，若恚若癡，一一心數起諸煩惱，今起當起，是名有漏色。乃至有漏識亦如是。
云何無漏色？謂若色無漏不
【現代漢語翻譯】 現代漢語譯本 什麼是所謂的無想天？這是第五種眾生居住的地方。第五種次第相續的數目，如前面所廣泛敘述的那樣。什麼是第六種眾生居住的地方？指的是無色界的眾生，他們脫離了一切色想、脫離了障礙想，障礙想達到究竟，乃至第八種眾生居住的地方，詳細的敘述如同後面的三種識住之處。什麼是第九種眾生居住的地方？指的是無色界的眾生，他們脫離了一切無所有處，進入到非想非非想處居住，也就是所謂的非想非非想天，這是第九種眾生居住的地方。次第相續的數目，如前面所廣泛敘述的那樣。以上就是九種眾生居住的地方（九法完畢）。
什麼是最初的一切入處？指的是地一切入，呈現出一種統一的景象，上下四方沒有差別，沒有限量，這就是最初的一切入處。什麼是最初的次第相續數次第正受？指的是在最初的一切入處，如果進入正受、善色受想行識，這就是地一切入處。如同地一切入一樣，水、火、風、青、黃、赤、白一切入處也是如此。空一切入處、識一切入處，呈現出一種統一的景象，上下四方沒有差別，沒有限量，這就是十一切入處。什麼是十一切入次第相續數次第正受？指的是在十一切入處，如果進入正受、善色受想行識，這就是十一切入處。
無學正見乃至無學正定，如同道支所說。什麼是無學正解脫？指的是賢聖弟子，乃至對於道進行思惟，無學的意思與思惟相應，如果心已經解脫或者將要解脫。什麼是無學解脫正知見？指的是盡智、無生智（十法完畢）。
什麼是有漏色？指的是如果色是有漏的，從執取而生，指的是這種色在過去、未來、現在產生慾望，現在產生或者將要產生，無論是嗔恚還是愚癡，每一個心數都產生各種煩惱，現在產生或者將要產生，這就是有漏色。乃至有漏識也是如此。
什麼是無漏色？指的是如果色是無漏的，不……
【English Translation】 English version What is the so-called 'Realm of No Perception' (Asaññasatta, 無想天)? It is named the fifth abode of beings. The numerical sequence of the fifth stage is as extensively described above. What is the sixth abode of beings? It refers to formless beings who have abandoned all perceptions of form, abandoned perceptions of obstruction, with the perception of obstruction completely extinguished, up to the eighth abode of beings, extensively described as in the latter three abodes of consciousness. What is the ninth abode of beings? It refers to formless beings who have abandoned all the 'sphere of nothingness' (Ākiñcaññāyatana, 無所有處), dwelling in the 'sphere of neither perception nor non-perception' (N'eva saññā-n'āsaññāyatana, 非想非非想處), that is, the 'heaven of neither perception nor non-perception' (N'eva saññā-n'āsaññāyatana, 非想非非想天). This is named the ninth abode of beings. The numerical sequence is as extensively described above. These are named the nine abodes of beings (end of the nine dharmas).
What is the first 'all-encompassing sphere' (sabba-āyatana, 一切入處)? It refers to the 'earth all-encompassing sphere' (paṭhavī-kasina, 地一切入), arising from a single unified perception, without duality or limit in all directions, above and below. This is named the first 'all-encompassing sphere'. What is the first sequential number of successive stages of right attainment? It refers to the first 'all-encompassing sphere', wherein one enters right attainment, wholesome perceptions of form, feeling, thought, volition, and consciousness. This is named the 'earth all-encompassing sphere'. Just as with the 'earth all-encompassing sphere', so too with the 'water', 'fire', 'wind', 'blue', 'yellow', 'red', and 'white' 'all-encompassing spheres'. The 'space all-encompassing sphere' (ākāsa-kasina, 空一切入處) and the 'consciousness all-encompassing sphere' (viññāṇa-kasina, 識一切入處), arising from a single unified perception, without duality or limit in all directions, above and below. These are named the ten 'all-encompassing spheres'. What is the sequential number of successive stages of right attainment for the ten 'all-encompassing spheres'? It refers to the ten 'all-encompassing spheres', wherein one enters right attainment, wholesome perceptions of form, feeling, thought, volition, and consciousness. These are named the ten 'all-encompassing spheres'.
'Right view of the no-more-learner' (asekha-sammā-diṭṭhi, 無學正見) up to 'right concentration of the no-more-learner' (asekha-sammā-samādhi, 無學正定), as described in the 'limbs of the path' (aṭṭhaṅgika-magga, 道支). What is 'right liberation of the no-more-learner' (asekha-sammā-vimutti, 無學正解脫)? It refers to a noble disciple who, even while contemplating the path, has a mind that accords with the thought of the no-more-learner, and whose mind is already liberated or will be liberated. What is 'right knowledge and vision of liberation of the no-more-learner' (asekha-sammā-ñāṇa-vimutti, 無學解脫正知見)? It refers to the 'knowledge of exhaustion' (khaya-ñāṇa, 盡智) and the 'knowledge of non-arising' (anuppāda-ñāṇa, 無生智) (end of the ten dharmas).
What is 'defiled form' (sāsava-rūpa, 有漏色)? It refers to form that is defiled, arising from grasping, that is, this form in the past, future, or present gives rise to desire, is now arising, or will arise, whether it be hatred or delusion, each mental factor giving rise to various defilements, is now arising, or will arise. This is named 'defiled form'. Likewise, so too with 'defiled consciousness' (sāsava-viññāṇa, 有漏識).
What is 'undefiled form' (anāsava-rūpa, 無漏色)? It refers to form that is undefiled, not...
從取生，謂此色過去未來現在，若欲應生不生，若恚若癡，及余心數煩惱應生不生，是名無漏色。如是乃至無漏識亦如是。
云何無為法？謂三無為：虛空、數滅、非數滅(十一法竟)。
云何十二入、十八界？謂如前分別七事品廣說(十二法十八法竟)。
云何眼根？謂如眼入。如是乃至身根如身入。云何女根？謂身根少分。男根亦如是。云何命根？謂三界中命。云何意根？謂若心意識。彼復云何？謂六識身，所謂眼識乃至意識。樂根、苦根、喜根、憂根、舍根，如前分別七事品廣說。
云何信根？謂依出要寂靜生信善法，增上信正思惟，種種行、種種作、種種思惟心清凈，是名信根。
云何精進根？謂出要寂靜生於善法，若欲精進方便，勇猛攝心、常不懈息，是名精進根。
云何念根？謂出要寂靜生於善法，若念隨念，是名念根。
云何定根？謂出要寂靜生於善法，若心離亂、善住等住，是名定根。
云何慧根？謂出要寂靜生於善法，擇法照察、決斷審了，是名慧根。
云何未知當知根？所謂超升離生人，若學慧根，謂彼根隨信行、隨法行未無間等四聖諦而無間等生，是名未知當知根。
云何已知根？所謂見諦人無間等，若學慧根，謂彼根信解脫
【現代漢語翻譯】 現代漢語譯本： 什麼是從取而生的無漏色？就是說，對於過去、未來、現在的色法，如果想要讓它生起而不生起，或者對於嗔恚、愚癡以及其他心所煩惱，想要讓它生起而不生起，這叫做無漏色。像這樣，乃至無漏識也是如此。
什麼叫做無為法？就是指三種無為：虛空、數滅、非數滅（十一法到此結束）。
什麼叫做十二入、十八界？就像前面在《七事品》中詳細分別解說的那樣（十二法、十八法到此結束）。
什麼叫做眼根？就是指眼入。像這樣，乃至身根就是指身入。什麼叫做女根？就是指身根的一小部分。男根也是這樣。什麼叫做命根？就是指三界中的壽命。什麼叫做意根？就是指心、意識。那又是什麼呢？就是指六識身，也就是眼識乃至意識。樂根、苦根、喜根、憂根、舍根，就像前面在《七事品》中詳細分別解說的那樣。
什麼叫做信根？就是說，依靠出離和寂靜而生起的對善法的信心，增上對正信的正確思維，通過種種行為、種種作為、種種思維修養清凈的心，這叫做信根。
什麼叫做精進根？就是說，依靠出離和寂靜而生起的善法，如果想要精進方便，勇猛地收攝心念、常常不懈怠休息，這叫做精進根。
什麼叫做念根？就是說，依靠出離和寂靜而生起的善法，如果憶念、隨念，這叫做念根。
什麼叫做定根？就是說，依靠出離和寂靜而生起的善法，如果心遠離散亂、善於安住、平等安住，這叫做定根。
什麼叫做慧根？就是說，依靠出離和寂靜而生起的善法，選擇法義、觀察審察、決斷審定明瞭，這叫做慧根。
什麼叫做未知當知根？就是指那些超越凡夫位、脫離凡夫俗生的人，如果修習慧根，就是指這種根隨著信行、隨法行，對於尚未無間等生起的四聖諦而無間等生起，這叫做未知當知根。
什麼叫做已知根？就是指那些已經見諦的人，在無間等之後，如果修習慧根，就是指這種根信解脫
【English Translation】 English version: What is non-outflow (Anāsrava) form (rūpa) born from grasping (upādāna)? It is said that with regard to form (rūpa) in the past, future, and present, if one wishes it to arise and it does not arise, or with regard to anger (dveṣa), delusion (moha), and other mental afflictions (kleśa), if one wishes them to arise and they do not arise, this is called non-outflow form. Likewise, even non-outflow consciousness (vijñāna) is the same.
What are unconditioned (asaṃskṛta) dharmas? They are the three unconditioned dharmas: space (ākāśa), cessation through knowledge (saṃkhyā-nirodha), and cessation not through knowledge (asaṃkhyā-nirodha) (The eleven dharmas are completed here).
What are the twelve entrances (āyatana) and eighteen realms (dhātu)? They are as explained in detail in the previous chapter on the Seven Categories (saptavargāḥ) (The twelve dharmas and eighteen dharmas are completed here).
What is the eye faculty (cakṣurindriya)? It is the same as the eye entrance (cakṣurāyatana). Likewise, even the body faculty (kāyendriya) is the same as the body entrance (kāyāyatana). What is the female faculty (strīndriya)? It is a small part of the body faculty. The male faculty (puruṣendriya) is also the same. What is the life faculty (jīvitendriya)? It is life in the three realms (trayo dhātavaḥ). What is the mind faculty (manendriya)? It is mind (citta), consciousness (vijñāna), and intellect (manas). What are these? They are the six bodies of consciousness (ṣaṭ vijñānakāyāḥ), namely eye-consciousness (cakṣurvijñāna) up to mind-consciousness (manovijñāna). The faculty of pleasure (sukhendriya), the faculty of pain (duḥkhendriya), the faculty of joy (saumanasyendriya), the faculty of sorrow (daurmanasyendriya), and the faculty of equanimity (upekṣendriya) are as explained in detail in the previous chapter on the Seven Categories.
What is the faculty of faith (śraddhendriya)? It is said that relying on detachment (niḥsaraṇa) and tranquility (upaśama), faith (śraddhā) arises in wholesome dharmas, increasing faith in right thought (samyak saṃkalpa), various actions (karma), various deeds (kriyā), and various thoughts (citta), purifying the mind (citta), this is called the faculty of faith.
What is the faculty of vigor (vīryendriya)? It is said that detachment (niḥsaraṇa) and tranquility (upaśama) give rise to wholesome dharmas, if one desires vigor (vīrya), diligence (vyāyāma), skillful means (upāya), courage (utsāha), and energetic concentration (cittasaṃgraha), constantly without weariness or rest, this is called the faculty of vigor.
What is the faculty of mindfulness (smṛtīndriya)? It is said that detachment (niḥsaraṇa) and tranquility (upaśama) give rise to wholesome dharmas, if there is mindfulness (smṛti) and recollection (anusmṛti), this is called the faculty of mindfulness.
What is the faculty of concentration (samādhindriya)? It is said that detachment (niḥsaraṇa) and tranquility (upaśama) give rise to wholesome dharmas, if the mind (citta) is free from disturbance, well-established, and equally established, this is called the faculty of concentration.
What is the faculty of wisdom (prajñendriya)? It is said that detachment (niḥsaraṇa) and tranquility (upaśama) give rise to wholesome dharmas, selecting dharmas (dharmavicaya), examining and observing (nirīkṣaṇa), deciding and judging with certainty (viniscaya), this is called the faculty of wisdom.
What is the faculty of 'I will know what is not yet known' (anājñātamājñāsyāmīndriya)? It refers to those who have transcended and risen above, separated from birth (janma), if they cultivate the faculty of wisdom, that is, this faculty, following faith (śraddhā) and following the Dharma (dharma), for the Four Noble Truths (catvāri āryasatyāni) that have not yet arisen without interruption (anantara), arise without interruption, this is called the faculty of 'I will know what is not yet known'.
What is the faculty of knowledge (ājñendriya)? It refers to those who have seen the truth (satya-darśana), without interruption, if they cultivate the faculty of wisdom, that is, this faculty, liberation through faith (śraddhāvimokṣa)
，見到身證，已無間等，四聖諦增上無間生，是名已知根。
云何無知根？所謂阿羅漢，盡諸漏結，若無學慧根，謂彼根慧解脫、俱解脫，現法樂住，增上無間生，是名無知根(二十二法竟)。
云何九十八使？謂三十六使欲界系，三十一使色界系，三十一使無色界系(九十八法竟)。
眾事分阿毗曇論卷第五 大正藏第 26 冊 No. 1541 眾事分阿毗曇論
眾事分阿毗曇論卷第六
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯分別攝品第六之三
爾焰法、識法、通爾焰法、緣法、增上法。十八界十二入五陰攝，十智知，六識識一切使使。色法，十一界十一入一陰攝，八智知除知他心智及滅智，六識識欲色二界一切遍使使及修斷使使。非色法，八界二入四陰攝，十智知，一識識一切使使。
可見法，一界一入一陰攝，七智知除知他心智及滅道智，二識識，欲色二界一切遍使使及修斷使使。不可見法，十七界十一入五陰攝，十智知，五識識一切使使。
有對法，十界十入一陰攝，七智知除知他心智及滅道智，六識識，欲色二界一切遍使使及修斷使使。無對法，八界二入五陰攝，十智知，一識識，一切使使。
有漏法，十八界十二入五
【現代漢語翻譯】 現代漢語譯本： 什麼是已知根？指的是見到身證（kayasakkhi，通過親身體驗證悟真理的人），已斷除無間道等障礙，四聖諦（catu ariya sacca，苦、集、滅、道）的增上無間生起，這被稱為已知根。
什麼是無知根？指的是阿羅漢（Arahan，已證悟的聖者），斷盡一切煩惱結縛，如果是無學慧根，指的是那些根慧解脫（paññā-vimutta，通過智慧獲得解脫的人）、俱解脫（ubhato-bhāga-vimutta，既通過禪定也通過智慧獲得解脫的人），在現世安樂居住，增上無間生起，這被稱為無知根（二十二法完）。
什麼是九十八使？指的是欲界系三十六使，界系三十一使，無界系三十一使（九十八法完）。
《眾事分阿毗曇論》卷第五 大正藏第26冊 No. 1541 《眾事分阿毗曇論》
《眾事分阿毗曇論》卷第六
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯 分別攝品第六之三
爾焰法、識法、通爾焰法、緣法、增上法。十八界、十二入、五陰所攝，十智所知，六識所識，一切使所使。色法，十一界、十一入、一陰所攝，八智所知（除了知他心智和滅智），六識所識，欲界和色界的一切遍使所使以及修斷使所使。非色法，八界、二入、四陰所攝，十智所知，一識所識，一切使所使。
可見法，一界、一入、一陰所攝，七智所知（除了知他心智和滅道智），二識所識，欲界和色界的一切遍使所使以及修斷使所使。不可見法，十七界、十一入、五陰所攝，十智所知，五識所識，一切使所使。
有對法，十界、十入、一陰所攝，七智所知（除了知他心智和滅道智），六識所識，欲界和色界的一切遍使所使以及修斷使所使。無對法，八界、二入、五陰所攝，十智所知，一識所識，一切使所使。
有漏法，十八界、十二入、五陰所攝
【English Translation】 English version: What is the known faculty? It refers to seeing the body witness (kayasakkhi, one who has realized the truth through personal experience), having eliminated the intervening paths and other obstacles, and the arising of the increasing and uninterrupted Four Noble Truths (catu ariya sacca, suffering, origin, cessation, path). This is called the known faculty.
What is the unknown faculty? It refers to an Arahan (Arahan, an enlightened being), who has exhausted all defilements and fetters. If it is the faculty of non-learning wisdom, it refers to those who are liberated by wisdom (paññā-vimutta, one who attains liberation through wisdom), liberated in both ways (ubhato-bhāga-vimutta, one who attains liberation through both meditation and wisdom), dwelling happily in the present life, and the increasing and uninterrupted arising. This is called the unknown faculty (end of the twenty-two dharmas).
What are the ninety-eight anusayas (anusaya, latent tendencies)? They refer to the thirty-six anusayas associated with the desire realm, thirty-one anusayas associated with the ** realm, and thirty-one anusayas associated with the non-** realm (end of the ninety-eight dharmas).
Abhidhamma of Various Matters, Volume 5 Taisho Tripitaka Volume 26, No. 1541, Abhidhamma of Various Matters
Abhidhamma of Various Matters, Volume 6
Composed by Venerable Vasumitra
Translated by Tripiṭaka Guṇabhadra of the Song Dynasty and Bodhiyashas Chapter 6, Section 3 on Distinguishing and Compiling
Irrelevant dharmas, consciousness dharmas, universally irrelevant dharmas, causal dharmas, and dominant dharmas. Included in the eighteen realms, twelve entrances, and five aggregates, known by the ten wisdoms, cognized by the six consciousnesses, and influenced by all anusayas. Material dharmas are included in the eleven realms, eleven entrances, and one aggregate, known by the eight wisdoms (excluding the wisdom of knowing others' minds and the wisdom of cessation), cognized by the six consciousnesses, and influenced by all pervasive anusayas of the desire and form realms, as well as the anusayas to be abandoned by cultivation. Non-material dharmas are included in the eight realms, two entrances, and four aggregates, known by the ten wisdoms, cognized by one consciousness, and influenced by all anusayas.
Visible dharmas are included in one realm, one entrance, and one aggregate, known by the seven wisdoms (excluding the wisdom of knowing others' minds and the wisdom of the cessation of the path), cognized by two consciousnesses, and influenced by all pervasive anusayas of the desire and form realms, as well as the anusayas to be abandoned by cultivation. Invisible dharmas are included in the seventeen realms, eleven entrances, and five aggregates, known by the ten wisdoms, cognized by the five consciousnesses, and influenced by all anusayas.
Resistible dharmas are included in the ten realms, ten entrances, and one aggregate, known by the seven wisdoms (excluding the wisdom of knowing others' minds and the wisdom of the cessation of the path), cognized by the six consciousnesses, and influenced by all pervasive anusayas of the desire and form realms, as well as the anusayas to be abandoned by cultivation. Irresistible dharmas are included in the eight realms, two entrances, and five aggregates, known by the ten wisdoms, cognized by one consciousness, and influenced by all anusayas.
Defiled dharmas are included in the eighteen realms, twelve entrances, and five aggregates.
陰攝，八智知除滅道智，六識識，一切使使。無漏法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。
有為法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。無為法，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。有諍法，十八界十二入五陰攝，八智知除滅道智，六識識，一切使使。無諍法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。如有諍法，無諍法、世間法、出世間法、入法、不入法、染污法、不染污法、依家法、依出要法亦如是。
心法，七界一入一陰攝，九智知除滅智，一識識，一切使使。非心法，十一界十一入四陰攝，十智知，六識識，一切使使。
心法法，一界一入三陰攝，九智知除滅智，一識識，一切使使。非心法法，十八界十二入三陰攝，十智知，六識識，一切使使。如心法法，非心法法、心相應法、心不相應法亦如是。
心共有法，十一界十一入四陰攝，九智知除滅智，六識識，一切使使。非心共有法，十八界十二入三陰攝，十智知，六識識，一切使使。心隨轉法，一界一入四陰攝，九智知除滅智，一識識，一切使使。非心隨轉法，十八界十二入三陰攝，十智知，六識識，一切使使。心因法，十八界十二入五
陰攝，九智知除滅智，六識識，一切使使。非心因法，十三界十二入五陰攝，十智知，六識識，三界一切遍使使及修斷使使。心次第法，八界二入四陰攝，九智知除滅智，一識識，一切使使。非心次第法，十八界十二入五陰攝，十智知，六識識，一切使使。緣心法，三界二入四陰攝，九智知除滅知，一識識，有為緣使使。非緣心法，十八界十二入五陰攝，十智知，六識識，一切使使。心增上法，十八界十二入五陰攝，九智知除滅智，一切使使。非心增上法，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。心果法，十八界十二入五陰攝，十智知，六識識，一切使使。非心果法，一界一入陰所不攝，一智知謂等智，一識識，使所不使。心報法，十七界十一入五陰攝，八智知除滅道智，五識識，三界一切遍使使及修斷使使。非心報法，十八界十二入五陰攝，十智知，六識識，一切使使。
業法，三界三入二陰攝，九智知除滅智，三識識，謂眼耳及意一切使使。非業法，十八界十二入五陰攝，十智知，六識識，一切使使。業相應法，八界二入四陰攝，九智知除滅智，一識識，一切使使。非業相應法，十一界十一入二陰攝，十智知，六識識，一切使使。業共有法，十八界十二入五陰攝，九智知除滅
【現代漢語翻譯】 現代漢語譯本 心所攝之法，為九智所知，可由除滅智（指滅盡定中的智慧）所認知，六識所識別，一切煩惱皆能驅使。非心所因之法，為十三界、十二入、五陰所攝，為十智所知，六識所識別，三界一切普遍的煩惱以及修道所斷的煩惱皆能驅使。 與心相續之法，為八界、二入、四陰所攝，為九智所知，可由除滅智所認知，一識所識別，一切煩惱皆能驅使。非與心相續之法，為十八界、十二入、五陰所攝，為十智所知，六識所識別，一切煩惱皆能驅使。 緣於心之法，為三界、二入、四陰所攝，為九智所知，可由除滅智所認知，一識所識別，有為法所緣之煩惱皆能驅使。非緣於心之法，為十八界、十二入、五陰所攝，為十智所知，六識所識別，一切煩惱皆能驅使。 以心為增上緣之法，為十八界、十二入、五陰所攝，為九智所知，可由除滅智所認知，一切煩惱皆能驅使。非以心為增上緣之法，為一界、一入，不為陰所攝，為六智所知，可由除知他心智以及苦集道智所認知，一識所識別，煩惱不能驅使。 心之果報法，為十八界、十二入、五陰所攝，為十智所知，六識所識別，一切煩惱皆能驅使。非心之果報法，為一界、一入，不為陰所攝，為一智所知，即等智，一識所識別，煩惱不能驅使。 心之報應法，為十七界、十一入、五陰所攝，為八智所知，可由除滅道智所認知，五識所識別，三界一切普遍的煩惱以及修道所斷的煩惱皆能驅使。非心之報應法，為十八界、十二入、五陰所攝，為十智所知，六識所識別，一切煩惱皆能驅使。 業之法，為三界、三入、二陰所攝，為九智所知，可由除滅智所認知，三識所識別，即眼識、耳識以及意識，一切煩惱皆能驅使。非業之法，為十八界、十二入、五陰所攝，為十智所知，六識所識別，一切煩惱皆能驅使。 與業相應之法，為八界、二入、四陰所攝，為九智所知，可由除滅智所認知，一識所識別，一切煩惱皆能驅使。非與業相應之法，為十一界、十一入、二陰所攝，為十智所知，六識所識別，一切煩惱皆能驅使。 與業共有之法，為十八界、十二入、五陰所攝，為九智所知，可由除滅智所認知
【English Translation】 English version That which is included by mind (心), is known by nine wisdoms, can be cognized by the extinction wisdom (除滅智) (referring to the wisdom in Nirodha-samapatti), is recognized by the six consciousnesses, and all afflictions can drive it. That which is not caused by mind, is included by thirteen realms, twelve entrances, and five aggregates, is known by ten wisdoms, is recognized by the six consciousnesses, and all pervasive afflictions of the three realms and afflictions severed by cultivation can drive it. That which is sequential with mind, is included by eight realms, two entrances, and four aggregates, is known by nine wisdoms, can be cognized by the extinction wisdom, is recognized by one consciousness, and all afflictions can drive it. That which is not sequential with mind, is included by eighteen realms, twelve entrances, and five aggregates, is known by ten wisdoms, is recognized by the six consciousnesses, and all afflictions can drive it. That which is conditioned by mind, is included by three realms, two entrances, and four aggregates, is known by nine wisdoms, can be cognized by the extinction wisdom, is recognized by one consciousness, and afflictions conditioned by conditioned dharmas can drive it. That which is not conditioned by mind, is included by eighteen realms, twelve entrances, and five aggregates, is known by ten wisdoms, is recognized by the six consciousnesses, and all afflictions can drive it. That which has mind as its dominant condition, is included by eighteen realms, twelve entrances, and five aggregates, is known by nine wisdoms, can be cognized by the extinction wisdom, and all afflictions can drive it. That which does not have mind as its dominant condition, is included by one realm, one entrance, and is not included by the aggregates, is known by six wisdoms, can be cognized by the wisdom of knowing others' minds and the wisdoms of suffering, accumulation, and the path, is recognized by one consciousness, and afflictions cannot drive it. The resultant dharma of mind, is included by eighteen realms, twelve entrances, and five aggregates, is known by ten wisdoms, is recognized by the six consciousnesses, and all afflictions can drive it. The non-resultant dharma of mind, is included by one realm, one entrance, and is not included by the aggregates, is known by one wisdom, namely equanimity wisdom (等智), is recognized by one consciousness, and afflictions cannot drive it. The retributive dharma of mind, is included by seventeen realms, eleven entrances, and five aggregates, is known by eight wisdoms, can be cognized by the extinction and path wisdoms, is recognized by the five consciousnesses, and all pervasive afflictions of the three realms and afflictions severed by cultivation can drive it. The non-retributive dharma of mind, is included by eighteen realms, twelve entrances, and five aggregates, is known by ten wisdoms, is recognized by the six consciousnesses, and all afflictions can drive it. The dharma of karma, is included by three realms, three entrances, and two aggregates, is known by nine wisdoms, can be cognized by the extinction wisdom, is recognized by three consciousnesses, namely eye-consciousness, ear-consciousness, and mind-consciousness, and all afflictions can drive it. The non-dharma of karma, is included by eighteen realms, twelve entrances, and five aggregates, is known by ten wisdoms, is recognized by the six consciousnesses, and all afflictions can drive it. The dharma corresponding to karma, is included by eight realms, two entrances, and four aggregates, is known by nine wisdoms, can be cognized by the extinction wisdom, is recognized by one consciousness, and all afflictions can drive it. The dharma not corresponding to karma, is included by eleven realms, eleven entrances, and two aggregates, is known by ten wisdoms, is recognized by the six consciousnesses, and all afflictions can drive it. The dharma shared with karma, is included by eighteen realms, twelve entrances, and five aggregates, is known by nine wisdoms, can be cognized by the extinction wisdom
智，六識識，一切使使。非業共有法，十一界十一入二陰攝，十智知，六識識，一切使使。業隨轉法，八界二入五陰攝，九智知除滅智，一識識，一切使使。非業隨轉法，十一界十一入二陰攝，十智知，六識識，一切使使。業因法，十八界十二入五陰攝，九智知，除滅智，六識識，一切使使。非業因法，十一界十一入二陰攝，十智知，六識識，三界一切遍使使及修斷使使。業次第法，八界二入四陰攝，九智知除滅智，一識識，一切使使。非業次第法，十八界十二入五陰攝，十智知，六識識，一切使使。緣業法，五界二入四陰攝，九智知除滅智，一識識，有為緣使使。非緣業法，十八界十二入五陰攝，十智知，六識識，一切使使。業增上法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。非業增上法，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。業果法，十八界十二入五陰攝，十智知，六識識，一切使使。非業果法，一界一入陰所不攝，一智知謂等智，一識識，使所不使。業報法，十七界十一入五陰攝，八智知除滅道智，五識識，三界一切遍使使及修斷使使。非業報法，十八界十二入五陰攝，十智知，六識識，一切使使。
有法，十八界十二入五陰攝，八智知除滅道智，六識
【現代漢語翻譯】 現代漢語譯本 智（jnana，智慧），由六識（sad-vijnana，眼、耳、鼻、舌、身、意六種感覺意識）所識別，一切煩惱（klesha，使）皆由其生起。非由業（karma，行為）所共有的法，包含十一界（ekadasa-dhatu，色、聲、香、味、觸、法、眼識、耳識、鼻識、舌識、身識）、十一入（ekadasa-ayatana，眼、耳、鼻、舌、身、意、色、聲、香、味、觸）和二陰（dve-skandha，受陰、想陰）所攝，由十智（dasa-jnana，十種智慧）所知，由六識所識別，一切煩惱皆由其生起。由業所隨轉的法，包含八界（asta-dhatu，眼、耳、鼻、舌、身、意、法界、意識界）、二入（dve-ayatana，法入、意入）和五陰（panca-skandha，色、受、想、行、識）所攝，由九智（nava-jnana，九種智慧）所知，除了滅智（nirodha-jnana），由一識（eka-vijnana，意識）所識別，一切煩惱皆由其生起。非由業所隨轉的法，包含十一界、十一入和二陰所攝，由十智所知，由六識所識別，一切煩惱皆由其生起。業的因法，包含十八界（astadasa-dhatu，眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法、眼識、耳識、鼻識、舌識、身識、意識）、十二入（dvadasa-ayatana，眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）和五陰所攝，由九智所知，除了滅智，由六識所識別，一切煩惱皆由其生起。非業的因法，包含十一界、十一入和二陰所攝，由十智所知，由六識所識別，三界（trayo-dhatu，欲界、色界、無色界）的一切普遍煩惱以及修道所斷的煩惱皆由其生起。業的次第法，包含八界、二入和四陰（catvari-skandha，色、受、想、行）所攝，由九智所知，除了滅智，由一識所識別，一切煩惱皆由其生起。非業的次第法，包含十八界、十二入和五陰所攝，由十智所知，由六識所識別，一切煩惱皆由其生起。緣業法，包含五界（panca-dhatu，眼、耳、鼻、舌、身）、二入（dve-ayatana，法入、意入）和四陰所攝，由九智所知，除了滅智，由一識所識別，有為法（samskrta-dharma）的緣所生的煩惱皆由其生起。非緣業法，包含十八界、十二入和五陰所攝，由十智所知，由六識所識別，一切煩惱皆由其生起。業的增上法，包含十八界、十二入和五陰所攝，由九智所知，除了滅智，由六識所識別，一切煩惱皆由其生起。非業的增上法，包含一界（eka-dhatu，法界）、一入（eka-ayatana，法入），不被陰（skandha）所攝，由六智所知，除了知他心智（para-citta-jnana）以及苦集道智（duhkha-samudaya-marga-jnana），由一識所識別，煩惱所不能生起。業的果法，包含十八界、十二入和五陰所攝，由十智所知，由六識所識別，一切煩惱皆由其生起。非業的果法，包含一界、一入，不被陰所攝，由一智所知，即等智（samata-jnana），由一識所識別，煩惱所不能生起。業的報法，包含十七界（saptadasa-dhatu，除意識界之外的十七界）、十一入和五陰所攝，由八智所知，除了滅道智（nirodha-marga-jnana），由五識（panca-vijnana，眼、耳、鼻、舌、身識）所識別，三界的一切普遍煩惱以及修道所斷的煩惱皆由其生起。非業的報法，包含十八界、十二入和五陰所攝，由十智所知，由六識所識別，一切煩惱皆由其生起。 有法，包含十八界、十二入和五陰所攝，由八智所知，除了滅道智，由六識所識別
【English Translation】 English version Wisdom (jnana), is cognized by the six consciousnesses (sad-vijnana), and all afflictions (klesha) arise from it. That which is not shared by karma (action), encompasses the eleven realms (ekadasa-dhatu), the eleven sense bases (ekadasa-ayatana), and is contained within the two aggregates (dve-skandha), is known by the ten wisdoms (dasa-jnana), cognized by the six consciousnesses, and all afflictions arise from it. That which is transformed by karma, encompasses the eight realms (asta-dhatu), the two sense bases (dve-ayatana), and is contained within the five aggregates (panca-skandha), is known by the nine wisdoms (nava-jnana), except for cessation wisdom (nirodha-jnana), cognized by one consciousness (eka-vijnana), and all afflictions arise from it. That which is not transformed by karma, encompasses the eleven realms, the eleven sense bases, and is contained within the two aggregates, is known by the ten wisdoms, cognized by the six consciousnesses, and all afflictions arise from it. The causal dharma of karma, encompasses the eighteen realms (astadasa-dhatu), the twelve sense bases (dvadasa-ayatana), and is contained within the five aggregates, is known by the nine wisdoms, except for cessation wisdom, cognized by the six consciousnesses, and all afflictions arise from it. The non-causal dharma of karma, encompasses the eleven realms, the eleven sense bases, and is contained within the two aggregates, is known by the ten wisdoms, cognized by the six consciousnesses, all pervasive afflictions of the three realms (trayo-dhatu) and afflictions severed by cultivation arise from it. The sequential dharma of karma, encompasses the eight realms, the two sense bases, and is contained within the four aggregates (catvari-skandha), is known by the nine wisdoms, except for cessation wisdom, cognized by one consciousness, and all afflictions arise from it. The non-sequential dharma of karma, encompasses the eighteen realms, the twelve sense bases, and is contained within the five aggregates, is known by the ten wisdoms, cognized by the six consciousnesses, and all afflictions arise from it. The dharma conditioned by karma, encompasses the five realms (panca-dhatu), the two sense bases, and is contained within the four aggregates, is known by the nine wisdoms, except for cessation wisdom, cognized by one consciousness, afflictions arising from conditioned phenomena (samskrta-dharma) arise from it. The dharma not conditioned by karma, encompasses the eighteen realms, the twelve sense bases, and is contained within the five aggregates, is known by the ten wisdoms, cognized by the six consciousnesses, and all afflictions arise from it. The dominant dharma of karma, encompasses the eighteen realms, the twelve sense bases, and is contained within the five aggregates, is known by the nine wisdoms, except for cessation wisdom, cognized by the six consciousnesses, and all afflictions arise from it. The non-dominant dharma of karma, encompasses one realm (eka-dhatu), one sense base (eka-ayatana), and is not contained within the aggregates (skandha), is known by the six wisdoms, except for knowing others' minds (para-citta-jnana) and the wisdom of suffering, its origin, and the path (duhkha-samudaya-marga-jnana), cognized by one consciousness, afflictions do not arise from it. The resultant dharma of karma, encompasses the eighteen realms, the twelve sense bases, and is contained within the five aggregates, is known by the ten wisdoms, cognized by the six consciousnesses, and all afflictions arise from it. The non-resultant dharma of karma, encompasses one realm, one sense base, and is not contained within the aggregates, is known by one wisdom, namely equanimity wisdom (samata-jnana), cognized by one consciousness, afflictions do not arise from it. The retributive dharma of karma, encompasses seventeen realms (saptadasa-dhatu), the eleven sense bases, and is contained within the five aggregates, is known by the eight wisdoms, except for the wisdom of cessation and the path (nirodha-marga-jnana), cognized by the five consciousnesses (panca-vijnana), all pervasive afflictions of the three realms and afflictions severed by cultivation arise from it. The non-retributive dharma of karma, encompasses the eighteen realms, the twelve sense bases, and is contained within the five aggregates, is known by the ten wisdoms, cognized by the six consciousnesses, and all afflictions arise from it. Existing dharma, encompasses the eighteen realms, the twelve sense bases, and is contained within the five aggregates, is known by the eight wisdoms, except for the wisdom of cessation and the path, cognized by the six consciousnesses
識，一切使使。非有法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。有相應法，八界二入四陰攝，八智知除滅道智，一識識，一切使使。非有相應法，十三界十二入五陰攝，十智知，六識識，有漏緣使使。有共有法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。非有共有法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。有隨轉有因法，十八界十二入五陰攝，八智知除滅道智，六識識，一切使使。非有隨轉非有因法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。有次第法，八界二入四陰攝，九智知，除滅智，一識識，一切使使。非有次第法，十八界十二入五陰攝，十智知，六識識，一切使使。緣有法，八界二入四陰攝，九智知除滅智，一識識，有漏緣使使。非緣有法，十三界十二入五陰攝，十智知，六識識，一切使使。有增上法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。非有增上法，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。有果法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。非有果法，三界二入五陰攝，八智知，除苦集智，一識識，使所不使。有報法，十七界十一入五陰攝，八智知除滅道智，五識識，三界
【現代漢語翻譯】 現代漢語譯本： 識，是一切煩惱的驅使者。不是有為法，被三界（欲界、色界、無色界），二入（意入、法入），五陰（色、受、想、行、識）所包含，八種智慧能夠知曉，除了苦智和集智，一種識能夠識別，煩惱所不能驅使的。有相應法，被八界（眼界、耳界、鼻界、舌界、身界、意界、法界、識界），二入（意入、法入），四陰（受、想、行、識）所包含，八種智慧能夠知曉，除了滅智和道智，一種識能夠識別，一切煩惱的驅使者。不是有相應法，被十三界（眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、意界、法界、識界），十二入（眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入、意入、法入），五陰（色、受、想、行、識）所包含，十種智慧能夠知曉，六種識能夠識別，有漏的因緣是煩惱的驅使者。有共同存在的法，被十八界（眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、意界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界），十二入（眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入、意入、法入），五陰（色、受、想、行、識）所包含，九種智慧能夠知曉，除了滅智，六種識能夠識別，一切煩惱的驅使者。不是有共同存在的法，被三界（欲界、色界、無色界），二入（意入、法入），五陰（色、受、想、行、識）所包含，八種智慧能夠知曉，除了苦智和集智，一種識能夠識別，煩惱所不能驅使的。有隨之運轉的有因法，被十八界（眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、意界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界），十二入（眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入、意入、法入），五陰（色、受、想、行、識）所包含，八種智慧能夠知曉，除了滅智和道智，六種識能夠識別，一切煩惱的驅使者。不是隨之運轉的沒有因的法，被三界（欲界、色界、無色界），二入（意入、法入），五陰（色、受、想、行、識）所包含，八種智慧能夠知曉，除了苦智和集智，一種識能夠識別，煩惱所不能驅使的。有次第的法，被八界（眼界、耳界、鼻界、舌界、身界、意界、法界、識界），二入（意入、法入），四陰（受、想、行、識）所包含，九種智慧能夠知曉，除了滅智，一種識能夠識別，一切煩惱的驅使者。不是有次第的法，被十八界（眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、意界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界），十二入（眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入、意入、法入），五陰（色、受、想、行、識）所包含，十種智慧能夠知曉，六種識能夠識別，一切煩惱的驅使者。緣于存在的法，被八界（眼界、耳界、鼻界、舌界、身界、意界、法界、識界），二入（意入、法入），四陰（受、想、行、識）所包含，九種智慧能夠知曉，除了滅智，一種識能夠識別，有漏的因緣是煩惱的驅使者。不是緣于存在的法，被十三界（眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、意界、法界、識界），十二入（眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入、意入、法入），五陰（色、受、想、行、識）所包含，十種智慧能夠知曉，六種識能夠識別，一切煩惱的驅使者。有增上緣的法，被十八界（眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、意界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界），十二入（眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入、意入、法入），五陰（色、受、想、行、識）所包含，九種智慧能夠知曉，除了滅智，六種識能夠識別，一切煩惱的驅使者。不是有增上緣的法，被一界（法界），一入（法入），陰（五陰）所不包含，六種智慧能夠知曉，除了知他心智以及苦集道智，一種識能夠識別，煩惱所不能驅使的。有果報的法，被十八界（眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、意界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界），十二入（眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入、意入、法入），五陰（色、受、想、行、識）所包含，九種智慧能夠知曉，除了滅智，六種識能夠識別，一切煩惱的驅使者。不是有果報的法，被三界（欲界、色界、無色界），二入（意入、法入），五陰（色、受、想、行、識）所包含，八種智慧能夠知曉，除了苦智和集智，一種識能夠識別，煩惱所不能驅使的。有報應的法，被十七界（眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、意界、法界、眼識界、耳識界、鼻識界、舌識界、身識界），十一入（眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入、意入），五陰（色、受、想、行、識）所包含，八種智慧能夠知曉，除了滅智和道智，五種識能夠識別，三界（欲界、色界、無色界）
【English Translation】 English version: 'Consciousness' (識, vijnana) is what drives all afflictions. That which is not 'conditioned' (有法), is encompassed by the 'Three Realms' (三界, Triloka: Desire Realm, Form Realm, Formless Realm), 'Two Entrances' (二入, two sense bases: mind and dharma), and 'Five Aggregates' (五陰, Skandha: form, feeling, perception, mental formations, consciousness). Eight kinds of wisdom can know it, except for the 'Wisdom of Suffering' (苦智, Dukkha-jnana) and the 'Wisdom of Origin' (集智, Samudaya-jnana). One consciousness can recognize what afflictions cannot drive. That which is 'associated' (相應法), is encompassed by the 'Eighteen Elements' (十八界, Dhatu: six sense organs, six sense objects, and six consciousnesses), 'Two Entrances' (二入, two sense bases: mind and dharma), and 'Four Aggregates' (四陰, four Skandhas: feeling, perception, mental formations, consciousness). Eight kinds of wisdom can know it, except for the 'Wisdom of Cessation' (滅智, Nirodha-jnana) and the 'Wisdom of the Path' (道智, Marga-jnana). One consciousness can recognize what drives all afflictions. That which is 'not associated' (非有相應法), is encompassed by the 'Thirteen Elements' (十三界, thirteen Dhatus: six sense organs, six sense objects, mind element, dharma element, and consciousness element), 'Twelve Entrances' (十二入, twelve sense bases: six sense organs and their corresponding objects), and 'Five Aggregates' (五陰, Skandha: form, feeling, perception, mental formations, consciousness). Ten kinds of wisdom can know it. Six consciousnesses can recognize that defiled conditions drive afflictions. That which is 'co-existent' (共有法), is encompassed by the 'Eighteen Elements' (十八界, Dhatu: six sense organs, six sense objects, and six consciousnesses), 'Twelve Entrances' (十二入, twelve sense bases: six sense organs and their corresponding objects), and 'Five Aggregates' (五陰, Skandha: form, feeling, perception, mental formations, consciousness). Nine kinds of wisdom can know it, except for the 'Wisdom of Cessation' (滅智, Nirodha-jnana). Six consciousnesses can recognize what drives all afflictions. That which is 'not co-existent' (非有共有法), is encompassed by the 'Three Realms' (三界, Triloka: Desire Realm, Form Realm, Formless Realm), 'Two Entrances' (二入, two sense bases: mind and dharma), and 'Five Aggregates' (五陰, Skandha: form, feeling, perception, mental formations, consciousness). Eight kinds of wisdom can know it, except for the 'Wisdom of Suffering' (苦智, Dukkha-jnana) and the 'Wisdom of Origin' (集智, Samudaya-jnana). One consciousness can recognize what afflictions cannot drive. That which 'follows with a cause' (隨轉有因法), is encompassed by the 'Eighteen Elements' (十八界, Dhatu: six sense organs, six sense objects, and six consciousnesses), 'Twelve Entrances' (十二入, twelve sense bases: six sense organs and their corresponding objects), and 'Five Aggregates' (五陰, Skandha: form, feeling, perception, mental formations, consciousness). Eight kinds of wisdom can know it, except for the 'Wisdom of Cessation' (滅智, Nirodha-jnana) and the 'Wisdom of the Path' (道智, Marga-jnana). Six consciousnesses can recognize what drives all afflictions. That which 'does not follow and has no cause' (非有隨轉非有因法), is encompassed by the 'Three Realms' (三界, Triloka: Desire Realm, Form Realm, Formless Realm), 'Two Entrances' (二入, two sense bases: mind and dharma), and 'Five Aggregates' (五陰, Skandha: form, feeling, perception, mental formations, consciousness). Eight kinds of wisdom can know it, except for the 'Wisdom of Suffering' (苦智, Dukkha-jnana) and the 'Wisdom of Origin' (集智, Samudaya-jnana). One consciousness can recognize what afflictions cannot drive. That which is 'sequential' (次第法), is encompassed by the 'Eighteen Elements' (十八界, Dhatu: six sense organs, six sense objects, and six consciousnesses), 'Twelve Entrances' (十二入, twelve sense bases: six sense organs and their corresponding objects), and 'Five Aggregates' (五陰, Skandha: form, feeling, perception, mental formations, consciousness). Nine kinds of wisdom can know it, except for the 'Wisdom of Cessation' (滅智, Nirodha-jnana). One consciousness can recognize what drives all afflictions. That which is 'not sequential' (非有次第法), is encompassed by the 'Eighteen Elements' (十八界, Dhatu: six sense organs, six sense objects, and six consciousnesses), 'Twelve Entrances' (十二入, twelve sense bases: six sense organs and their corresponding objects), and 'Five Aggregates' (五陰, Skandha: form, feeling, perception, mental formations, consciousness). Ten kinds of wisdom can know it. Six consciousnesses can recognize what drives all afflictions. That which 'arises from conditions' (緣有法), is encompassed by the 'Eighteen Elements' (十八界, Dhatu: six sense organs, six sense objects, and six consciousnesses), 'Twelve Entrances' (十二入, twelve sense bases: six sense organs and their corresponding objects), and 'Five Aggregates' (五陰, Skandha: form, feeling, perception, mental formations, consciousness). Nine kinds of wisdom can know it, except for the 'Wisdom of Cessation' (滅智, Nirodha-jnana). One consciousness can recognize that defiled conditions drive afflictions. That which 'does not arise from conditions' (非緣有法), is encompassed by the 'Thirteen Elements' (十三界, thirteen Dhatus: six sense organs, six sense objects, mind element, dharma element, and consciousness element), 'Twelve Entrances' (十二入, twelve sense bases: six sense organs and their corresponding objects), and 'Five Aggregates' (五陰, Skandha: form, feeling, perception, mental formations, consciousness). Ten kinds of wisdom can know it. Six consciousnesses can recognize what drives all afflictions. That which is 'causally dominant' (增上法), is encompassed by the 'Eighteen Elements' (十八界, Dhatu: six sense organs, six sense objects, and six consciousnesses), 'Twelve Entrances' (十二入, twelve sense bases: six sense organs and their corresponding objects), and 'Five Aggregates' (五陰, Skandha: form, feeling, perception, mental formations, consciousness). Nine kinds of wisdom can know it, except for the 'Wisdom of Cessation' (滅智, Nirodha-jnana). Six consciousnesses can recognize what drives all afflictions. That which is 'not causally dominant' (非有增上法), is not encompassed by one element (法界, Dharma Dhatu), one entrance (法入, Dharma Ayatana), or the aggregates (五陰, Skandha). Six kinds of wisdom can know it, except for the 'Wisdom of Knowing Others' Minds' (知他心智, Paracitta-jnana) and the 'Wisdom of Suffering, Origin, and the Path' (苦集道智, Dukkha-Samudaya-Marga-jnana). One consciousness can recognize what afflictions cannot drive. That which is 'resultant' (果法), is encompassed by the 'Eighteen Elements' (十八界, Dhatu: six sense organs, six sense objects, and six consciousnesses), 'Twelve Entrances' (十二入, twelve sense bases: six sense organs and their corresponding objects), and 'Five Aggregates' (五陰, Skandha: form, feeling, perception, mental formations, consciousness). Nine kinds of wisdom can know it, except for the 'Wisdom of Cessation' (滅智, Nirodha-jnana). Six consciousnesses can recognize what drives all afflictions. That which is 'not resultant' (非有果法), is encompassed by the 'Three Realms' (三界, Triloka: Desire Realm, Form Realm, Formless Realm), 'Two Entrances' (二入, two sense bases: mind and dharma), and 'Five Aggregates' (五陰, Skandha: form, feeling, perception, mental formations, consciousness). Eight kinds of wisdom can know it, except for the 'Wisdom of Suffering' (苦智, Dukkha-jnana) and the 'Wisdom of Origin' (集智, Samudaya-jnana). One consciousness can recognize what afflictions cannot drive. That which is 'retributive' (報法), is encompassed by the 'Seventeen Elements' (十七界, seventeen Dhatus: six sense organs, six sense objects, and five consciousnesses), 'Eleven Entrances' (十一入, eleven sense bases: six sense organs and five sense objects), and 'Five Aggregates' (五陰, Skandha: form, feeling, perception, mental formations, consciousness). Eight kinds of wisdom can know it, except for the 'Wisdom of Cessation' (滅智, Nirodha-jnana) and the 'Wisdom of the Path' (道智, Marga-jnana). Five consciousnesses can recognize the Three Realms (三界, Triloka: Desire Realm, Form Realm, Formless Realm).
一切遍使使及修斷使使。非有報法，十八界十二入五陰攝，十智知，六識識，一切使使。
智所知法，十八界十二入五陰攝，十智知，六識識，一切使使。非智所知法，界入及陰所不攝，智所不知，識所不識，使所不使。
斷知所斷法，十八界十二入五陰攝，八智知除滅道智，六識識，一切使使。非斷知所斷法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。
修法，十界四入五陰攝，九智知除滅智，三識識，三界一切遍使使及修斷使使。非修法，十八界十二入五陰攝，九智知除道智，六識識，一切使使。
智證法，十八界十二入五陰攝，十智知，六識識，一切使使。非智證法，界入及陰所不攝，智所不知，識所不識，使所不使。
得證法，十二界六入五陰攝，十智知，三識識，三界一切遍使使及修斷使使。非得證法，十八界十二入五陰攝，八智知除滅道智，六識識，一切使使。習法，十界四入五陰攝，九智知除滅智，三識識，三界一切遍使使及修斷使使。非習法，十八界十二入五陰攝，九智知除道智，六識識，一切使使。
有罪法，十界四入五陰攝，八智知除滅道智，三識識，一切使使。無罪法，十八界十二入五陰攝，十智知，六識識，三界一切遍使使及修斷使使。
【現代漢語翻譯】 現代漢語譯本： 一切遍使所使和修斷使所使的法，不是有報法，包含在十八界（十八種感官領域），十二入（十二種感覺來源），五陰（五種聚集）中，被十智所知，被六識所識，是一切煩惱的所依處。 智所知的法，包含在十八界，十二入，五陰中，被十智所知，被六識所識，是一切煩惱的所依處。非智所知的法，不被界、入和陰所包含，不被智所知，不被識所識，不是煩惱的所依處。 斷知所斷的法，包含在十八界，十二入，五陰中，被八智所知（除了滅智和道智），被六識所識，是一切煩惱的所依處。非斷知所斷的法，包含在三界，二入，五陰中，被八智所知（除了苦智和集智），被一識所識，不是煩惱的所依處。 修法，包含在十界，四入，五陰中，被九智所知（除了滅智），被三識所識，是三界一切遍使所使和修斷使所使的法。非修法，包含在十八界，十二入，五陰中，被九智所知（除了道智），被六識所識，是一切煩惱的所依處。 智證法，包含在十八界，十二入，五陰中，被十智所知，被六識所識，是一切煩惱的所依處。非智證法，不被界、入和陰所包含，不被智所知，不被識所識，不是煩惱的所依處。 得證法，包含在十二界，六入，五陰中，被十智所知，被三識所識，是三界一切遍使所使和修斷使所使的法。非得證法，包含在十八界，十二入，五陰中，被八智所知（除了滅智和道智），被六識所識，是一切煩惱的所依處。 習法，包含在十界，四入，五陰中，被九智所知（除了滅智），被三識所識，是三界一切遍使所使和修斷使所使的法。非習法，包含在十八界，十二入，五陰中，被九智所知（除了道智），被六識所識，是一切煩惱的所依處。 有罪法，包含在十界，四入，五陰中，被八智所知（除了滅智和道智），被三識所識，是一切煩惱的所依處。無罪法，包含在十八界，十二入，五陰中，被十智所知，被六識所識，是三界一切遍使所使和修斷使所使的法。
【English Translation】 English version: All that is influenced by pervasive defilements and cultivational defilements, is not a law with retribution, is contained within the Eighteen Realms (eighteen sense spheres), the Twelve Entrances (twelve sources of sensation), and the Five Skandhas (five aggregates), is known by the Ten Wisdoms, is cognized by the Six Consciousnesses, and is the basis for all defilements. That which is known by wisdom is contained within the Eighteen Realms, the Twelve Entrances, and the Five Skandhas, is known by the Ten Wisdoms, is cognized by the Six Consciousnesses, and is the basis for all defilements. That which is not known by wisdom is not contained within the realms, entrances, and skandhas, is not known by wisdom, is not cognized by consciousness, and is not the basis for defilements. That which is to be abandoned and known by abandonment is contained within the Eighteen Realms, the Twelve Entrances, and the Five Skandhas, is known by the Eight Wisdoms (excluding the Wisdom of Cessation and the Wisdom of the Path), is cognized by the Six Consciousnesses, and is the basis for all defilements. That which is not to be abandoned and known by abandonment is contained within the Three Realms, the Two Entrances, and the Five Skandhas, is known by the Eight Wisdoms (excluding the Wisdom of Suffering and the Wisdom of Accumulation), is cognized by One Consciousness, and is not the basis for defilements. Cultivation (修法) is contained within the Ten Realms, the Four Entrances, and the Five Skandhas, is known by the Nine Wisdoms (excluding the Wisdom of Cessation), is cognized by the Three Consciousnesses, and is influenced by all pervasive defilements and cultivational defilements in the Three Realms. That which is not cultivation is contained within the Eighteen Realms, the Twelve Entrances, and the Five Skandhas, is known by the Nine Wisdoms (excluding the Wisdom of the Path), is cognized by the Six Consciousnesses, and is the basis for all defilements. That which is realized by wisdom is contained within the Eighteen Realms, the Twelve Entrances, and the Five Skandhas, is known by the Ten Wisdoms, is cognized by the Six Consciousnesses, and is the basis for all defilements. That which is not realized by wisdom is not contained within the realms, entrances, and skandhas, is not known by wisdom, is not cognized by consciousness, and is not the basis for defilements. That which is attained and realized is contained within the Twelve Realms, the Six Entrances, and the Five Skandhas, is known by the Ten Wisdoms, is cognized by the Three Consciousnesses, and is influenced by all pervasive defilements and cultivational defilements in the Three Realms. That which is not attained and realized is contained within the Eighteen Realms, the Twelve Entrances, and the Five Skandhas, is known by the Eight Wisdoms (excluding the Wisdom of Cessation and the Wisdom of the Path), is cognized by the Six Consciousnesses, and is the basis for all defilements. Practice (習法) is contained within the Ten Realms, the Four Entrances, and the Five Skandhas, is known by the Nine Wisdoms (excluding the Wisdom of Cessation), is cognized by the Three Consciousnesses, and is influenced by all pervasive defilements and cultivational defilements in the Three Realms. That which is not practice is contained within the Eighteen Realms, the Twelve Entrances, and the Five Skandhas, is known by the Nine Wisdoms (excluding the Wisdom of the Path), is cognized by the Six Consciousnesses, and is the basis for all defilements. That which is culpable is contained within the Ten Realms, the Four Entrances, and the Five Skandhas, is known by the Eight Wisdoms (excluding the Wisdom of Cessation and the Wisdom of the Path), is cognized by the Three Consciousnesses, and is the basis for all defilements. That which is not culpable is contained within the Eighteen Realms, the Twelve Entrances, and the Five Skandhas, is known by the Ten Wisdoms, is cognized by the Six Consciousnesses, and is influenced by all pervasive defilements and cultivational defilements in the Three Realms.
如有罪法，無罪法、黑法、白法、退法、不退法、隱沒法、不隱沒法亦如是。
記法，十界四入五陰攝，十智知，三識識，欲界一切使使，色無色界一切遍使使，及修斷使使。無記法，十八界十二入五陰攝，八智知除滅道智，六識識，色無色界一切，欲界二身見，集斷一切遍使使。
已起法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。不起法，十八界十二入五陰攝，十智知，六識識，一切使使。如已起法，不起法、今起法、非今起法、已滅法、非已滅法、今滅法、非今滅法亦如是。
緣起法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。非緣起法，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。如緣起法，非緣起法、緣生法、非緣生法、因法、非因法、有因法、非有因法、因起法、非因起法亦如是。
因相應法，八界二入四陰攝，九智知除滅智，一識識，一切使使。非因相應法，十一界十一入二陰攝，九智知除知他心智，六識識，有漏緣使使。
結法，一界一入一陰攝，八智知除滅道智，一識識，除無漏緣獨無明，餘一切使使。非結法，十八界十二入五陰攝，十智知，六識識，一切使使。生結法，十八界十二入五陰攝，八智知除滅
【現代漢語翻譯】 現代漢語譯本： 如有罪之法，則無罪之法、黑法、白法、退法、不退法、隱沒法、不隱沒法也是如此。
可記錄之法，包含於十界（dasadhatu，指眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）、四入（catvari ayatanani，指眼入、耳入、鼻入、舌入、身入、意入）、五陰（panca skandha，指色、受、想、行、識）。為十智（dasa jnana，指世俗智、法智、類智、苦智、集智、滅智、道智、盡智、無生智、他心智）所知，為三種識（trayas vijnanas，指眼識、耳識、鼻識、舌識、身識、意識）所識。欲界（kamadhatu，指眾生因慾望而輪迴的世界）的一切煩惱都驅使著它，色界（rupadhatu，指脫離粗俗慾望但仍有形體的世界）和無色界（arupadhatu，指脫離形體慾望的世界）的一切普遍煩惱也驅使著它，以及通過修行斷除的煩惱也驅使著它。不可記錄之法，包含於十八界（astadasa dhatu，指眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法、眼識、耳識、鼻識、舌識、身識、意識）、十二入（dvadasa ayatanani，指眼入、耳入、鼻入、舌入、身入、意入、色入、聲入、香入、味入、觸入、法入）、五陰。為八智所知，除去滅智和道智，為六識所識。色界和無色界的一切，欲界的兩種身見（satkayadristi，認為五蘊和合的身體是真實存在的我），以及通過斷除集諦（samudaya satya，指苦的根源）而產生的一切普遍煩惱都驅使著它。
已生起之法，包含於十八界、十二入、五陰。為九智所知，除去滅智，為六識所識，一切煩惱都驅使著它。未生起之法，包含於十八界、十二入、五陰。為十智所知，為六識所識，一切煩惱都驅使著它。如同已生起之法，未生起之法、現在生起之法、非現在生起之法、已滅之法、非已滅之法、現在滅之法、非現在滅之法也是如此。
緣起之法，包含於十八界、十二入、五陰。為九智所知，除去滅智，為六識所識，一切煩惱都驅使著它。非緣起之法，不包含於一界、一入、陰。為六智所知，除去知他心智以及苦集道智，為一種識所識，不被煩惱所驅使。如同緣起之法，非緣起之法、緣生之法、非緣生之法、因法、非因法、有因法、非有因法、因起法、非因起法也是如此。
與因相應的法，包含於八界、二入、四陰。為九智所知，除去滅智，為一種識所識，一切煩惱都驅使著它。非因相應之法，包含於十一界、十一入、二陰。為九智所知，除去知他心智，為六識所識，有漏的因緣煩惱驅使著它。
結法，包含於一界、一入、一陰。為八智所知，除去滅道智，為一種識所識，除去無漏的因緣和單獨的無明（avidya，指對事物真相的無知），其餘一切煩惱都驅使著它。非結法，包含於十八界、十二入、五陰。為十智所知，為六識所識，一切煩惱都驅使著它。生結法，包含於十八界、十二入、五陰。為八智所知，除去滅智
【English Translation】 English version: If there are laws with offenses, then laws without offenses, dark laws, bright laws, regressive laws, non-regressive laws, concealed laws, and unconcealed laws are also the same.
Recordable dharmas (laws/phenomena) are included within the ten dhatus (dasadhatu, the ten realms: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, and dharma), the four ayatanas (catvari ayatanani, the four entries: eye-entry, ear-entry, nose-entry, tongue-entry, body-entry, mind-entry), and the five skandhas (panca skandha, the five aggregates: form, feeling, perception, mental formations, and consciousness). They are known by the ten jnanas (dasa jnana, the ten knowledges: knowledge of the mundane, knowledge of dharma, knowledge of analogy, knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, knowledge of exhaustion, knowledge of non-arising, and knowledge of the minds of others), and cognized by the three vijnanas (trayas vijnanas, the three consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). All afflictions of the desire realm (kamadhatu, the realm of beings driven by desires) drive it, all pervasive afflictions of the form realm (rupadhatu, the realm of beings free from crude desires but still possessing form) and the formless realm (arupadhatu, the realm of beings free from form and desire) drive it, and the afflictions that are severed through cultivation drive it. Unrecordable dharmas are included within the eighteen dhatus (astadasa dhatu, the eighteen elements: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), the twelve ayatanas (dvadasa ayatanani, the twelve sense bases: eye-base, ear-base, nose-base, tongue-base, body-base, mind-base, form-base, sound-base, smell-base, taste-base, touch-base, dharma-base), and the five skandhas. They are known by eight jnanas, excluding the knowledge of cessation and the knowledge of the path, and cognized by the six consciousnesses. Everything of the form realm and the formless realm, the two views of self (satkayadristi, the view that the compounded body of the five aggregates is a real self) in the desire realm, and all pervasive afflictions arising from severing the origination (samudaya satya, the truth of the origin of suffering) drive it.
Dharmas that have already arisen are included within the eighteen dhatus, the twelve ayatanas, and the five skandhas. They are known by nine jnanas, excluding the knowledge of cessation, and cognized by the six consciousnesses; all afflictions drive it. Dharmas that have not yet arisen are included within the eighteen dhatus, the twelve ayatanas, and the five skandhas. They are known by the ten jnanas, and cognized by the six consciousnesses; all afflictions drive it. Just like dharmas that have already arisen, dharmas that have not yet arisen, dharmas that are arising now, dharmas that are not arising now, dharmas that have already ceased, dharmas that have not yet ceased, dharmas that are ceasing now, and dharmas that are not ceasing now are also the same.
Dharmas that arise from conditions are included within the eighteen dhatus, the twelve ayatanas, and the five skandhas. They are known by nine jnanas, excluding the knowledge of cessation, and cognized by the six consciousnesses; all afflictions drive it. Dharmas that do not arise from conditions are not included within one dhatu, one ayatana, or skandha. They are known by six jnanas, excluding the knowledge of the minds of others and the knowledge of suffering, origination, and the path, and cognized by one consciousness; they are not driven by afflictions. Just like dharmas that arise from conditions, dharmas that do not arise from conditions, dharmas that are conditionally produced, dharmas that are not conditionally produced, causal dharmas, non-causal dharmas, dharmas with causes, dharmas without causes, dharmas arising from causes, and dharmas not arising from causes are also the same.
Dharmas that are associated with causes are included within eight dhatus, two ayatanas, and four skandhas. They are known by nine jnanas, excluding the knowledge of cessation, and cognized by one consciousness; all afflictions drive it. Dharmas that are not associated with causes are included within eleven dhatus, eleven ayatanas, and two skandhas. They are known by nine jnanas, excluding the knowledge of the minds of others, and cognized by the six consciousnesses; defiled conditioned afflictions drive it.
Dharmas that are fetters are included within one dhatu, one ayatana, and one skandha. They are known by eight jnanas, excluding the knowledge of cessation and the path, and cognized by one consciousness; excluding unconditioned conditions and singular ignorance (avidya, ignorance of the true nature of things), all other afflictions drive it. Dharmas that are not fetters are included within the eighteen dhatus, the twelve ayatanas, and the five skandhas. They are known by the ten jnanas, and cognized by the six consciousnesses; all afflictions drive it. Dharmas that produce fetters are included within the eighteen dhatus, the twelve ayatanas, and the five skandhas. They are known by eight jnanas, excluding the knowledge of cessation.
道智，六識識，一切使使。非生結法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。
取法，一界一入一陰攝，八智知除滅道智，一識識，一切使使。非取法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。
受法，九界九入一陰攝，七智知除知他心智及滅道智，五識識，欲色二界一切遍使使及修斷使使。非受法，十八界十二入五陰攝，十智知，六識識，一切使使。
取生法，十八界十二入五陰攝，八智知除滅道智，六識識，一切使使。非取生法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。煩惱法，一界一入一陰攝，八智知除滅道智，一識識，一切使使。非煩惱法，十八界十二入五陰攝，十智知，六識識，一切使使。穢污法，十界四入五陰攝，八智知除滅道智，三識識，一切使使。不穢污法，十八界十二入五陰攝，十智知，六識識，一切使使。有穢污法，十八界十二入五陰攝，八智知除滅道智，六識識，一切使使。非有穢污法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。
纏法，一界一入一陰攝，八智知除滅道智，一識識，一切使使。非纏法，十八界十二入五陰攝，十智知，六識識，一切使使。纏住法，八界二入四陰攝，八智知除滅道智，一識
【現代漢語翻譯】 現代漢語譯本 道智（Dào Zhì，Path Knowledge），六識（liù shí，six consciousnesses）所識，一切煩惱都驅使它們。不是產生束縛的法，被三界（sān jiè，three realms）、二入（èr rù，two entrances）、五陰（wǔ yīn，five aggregates）所包含，八智（bā zhì，eight knowledges）知，除了苦智（kǔ zhì，knowledge of suffering）和集智（jí zhì，knowledge of the origin of suffering），一識（yī shí，one consciousness）所識，煩惱不能驅使它。
取法（qǔ fǎ，grasping at dharmas），被一界（yī jiè，one realm）、一入（yī rù，one entrance）、一陰（yī yīn，one aggregate）所包含，八智（bā zhì，eight knowledges）知，除了滅智（miè zhì，knowledge of cessation）和道智（dào zhì，knowledge of the path），一識（yī shí，one consciousness）所識，一切煩惱都驅使它。非取法（fēi qǔ fǎ，non-grasping at dharmas），被三界（sān jiè，three realms）、二入（èr rù，two entrances）、五陰（wǔ yīn，five aggregates）所包含，八智（bā zhì，eight knowledges）知，除了苦智（kǔ zhì，knowledge of suffering）和集智（jí zhì，knowledge of the origin of suffering），一識（yī shí，one consciousness）所識，煩惱不能驅使它。
受法（shòu fǎ，feeling dharmas），被九界（jiǔ jiè，nine realms）、九入（jiǔ rù，nine entrances）、一陰（yī yīn，one aggregate）所包含，七智（qī zhì，seven knowledges）知，除了知他心智（zhī tā xīn zhì，knowledge of the minds of others）以及滅智（miè zhì，knowledge of cessation）和道智（dào zhì，knowledge of the path），五識（wǔ shí，five consciousnesses）所識，欲界（yù jiè，desire realm）和色界（sè jiè，form realm）的一切普遍煩惱以及修斷煩惱驅使它們。非受法（fēi shòu fǎ，non-feeling dharmas），被十八界（shí bā jiè，eighteen realms）、十二入（shí èr rù，twelve entrances）、五陰（wǔ yīn，five aggregates）所包含，十智（shí zhì，ten knowledges）知，六識（liù shí，six consciousnesses）所識，一切煩惱都驅使它們。
取生法（qǔ shēng fǎ，grasping at arising dharmas），被十八界（shí bā jiè，eighteen realms）、十二入（shí èr rù，twelve entrances）、五陰（wǔ yīn，five aggregates）所包含，八智（bā zhì，eight knowledges）知，除了滅智（miè zhì，knowledge of cessation）和道智（dào zhì，knowledge of the path），六識（liù shí，six consciousnesses）所識，一切煩惱都驅使它們。非取生法（fēi qǔ shēng fǎ，non-grasping at arising dharmas），被三界（sān jiè，three realms）、二入（èr rù，two entrances）、五陰（wǔ yīn，five aggregates）所包含，八智（bā zhì，eight knowledges）知，除了苦智（kǔ zhì，knowledge of suffering）和集智（jí zhì，knowledge of the origin of suffering），一識（yī shí，one consciousness）所識，煩惱不能驅使它。煩惱法（fán nǎo fǎ，affliction dharmas），被一界（yī jiè，one realm）、一入（yī rù，one entrance）、一陰（yī yīn，one aggregate）所包含，八智（bā zhì，eight knowledges）知，除了滅智（miè zhì，knowledge of cessation）和道智（dào zhì，knowledge of the path），一識（yī shí，one consciousness）所識，一切煩惱都驅使它。非煩惱法（fēi fán nǎo fǎ，non-affliction dharmas），被十八界（shí bā jiè，eighteen realms）、十二入（shí èr rù，twelve entrances）、五陰（wǔ yīn，five aggregates）所包含，十智（shí zhì，ten knowledges）知，六識（liù shí，six consciousnesses）所識，一切煩惱都驅使它們。穢污法（huì wū fǎ，defiled dharmas），被十界（shí jiè，ten realms）、四入（sì rù，four entrances）、五陰（wǔ yīn，five aggregates）所包含，八智（bā zhì，eight knowledges）知，除了滅智（miè zhì，knowledge of cessation）和道智（dào zhì，knowledge of the path），三識（sān shí，three consciousnesses）所識，一切煩惱都驅使它們。不穢污法（bù huì wū fǎ，non-defiled dharmas），被十八界（shí bā jiè，eighteen realms）、十二入（shí èr rù，twelve entrances）、五陰（wǔ yīn，five aggregates）所包含，十智（shí zhì，ten knowledges）知，六識（liù shí，six consciousnesses）所識，一切煩惱都驅使它們。有穢污法（yǒu huì wū fǎ，having defiled dharmas），被十八界（shí bā jiè，eighteen realms）、十二入（shí èr rù，twelve entrances）、五陰（wǔ yīn，five aggregates）所包含，八智（bā zhì，eight knowledges）知，除了滅智（miè zhì，knowledge of cessation）和道智（dào zhì，knowledge of the path），六識（liù shí，six consciousnesses）所識，一切煩惱都驅使它們。非有穢污法（fēi yǒu huì wū fǎ，non-having defiled dharmas），被三界（sān jiè，three realms）、二入（èr rù，two entrances）、五陰（wǔ yīn，five aggregates）所包含，八智（bā zhì，eight knowledges）知，除了苦智（kǔ zhì，knowledge of suffering）和集智（jí zhì，knowledge of the origin of suffering），一識（yī shí，one consciousness）所識，煩惱不能驅使它。
纏法（chán fǎ，entangled dharmas），被一界（yī jiè，one realm）、一入（yī rù，one entrance）、一陰（yī yīn，one aggregate）所包含，八智（bā zhì，eight knowledges）知，除了滅智（miè zhì，knowledge of cessation）和道智（dào zhì，knowledge of the path），一識（yī shí，one consciousness）所識，一切煩惱都驅使它。非纏法（fēi chán fǎ，non-entangled dharmas），被十八界（shí bā jiè，eighteen realms）、十二入（shí èr rù，twelve entrances）、五陰（wǔ yīn，five aggregates）所包含，十智（shí zhì，ten knowledges）知，六識（liù shí，six consciousnesses）所識，一切煩惱都驅使它們。纏住法（chán zhù fǎ，entangled and abiding dharmas），被八界（bā jiè，eight realms）、二入（èr rù，two entrances）、四陰（sì yīn，four aggregates）所包含，八智（bā zhì，eight knowledges）知，除了滅智（miè zhì，knowledge of cessation）和道智（dào zhì，knowledge of the path），一識
【English Translation】 English version Dào Zhì (道智, Path Knowledge): The six consciousnesses (liù shí, six consciousnesses) cognize, all afflictions drive them. That which is not a dharma that produces bondage, contained by the three realms (sān jiè, three realms), two entrances (èr rù, two entrances), and five aggregates (wǔ yīn, five aggregates), is known by the eight knowledges (bā zhì, eight knowledges), except for the knowledge of suffering (kǔ zhì, knowledge of suffering) and the knowledge of the origin of suffering (jí zhì, knowledge of the origin of suffering). One consciousness (yī shí, one consciousness) cognizes, afflictions do not drive it.
Grasping at dharmas (qǔ fǎ, grasping at dharmas): Contained by one realm (yī jiè, one realm), one entrance (yī rù, one entrance), and one aggregate (yī yīn, one aggregate), is known by the eight knowledges (bā zhì, eight knowledges), except for the knowledge of cessation (miè zhì, knowledge of cessation) and the knowledge of the path (dào zhì, knowledge of the path). One consciousness (yī shí, one consciousness) cognizes, all afflictions drive it. Non-grasping at dharmas (fēi qǔ fǎ, non-grasping at dharmas): Contained by the three realms (sān jiè, three realms), two entrances (èr rù, two entrances), and five aggregates (wǔ yīn, five aggregates), is known by the eight knowledges (bā zhì, eight knowledges), except for the knowledge of suffering (kǔ zhì, knowledge of suffering) and the knowledge of the origin of suffering (jí zhì, knowledge of the origin of suffering). One consciousness (yī shí, one consciousness) cognizes, afflictions do not drive it.
Feeling dharmas (shòu fǎ, feeling dharmas): Contained by nine realms (jiǔ jiè, nine realms), nine entrances (jiǔ rù, nine entrances), and one aggregate (yī yīn, one aggregate), is known by the seven knowledges (qī zhì, seven knowledges), except for the knowledge of the minds of others (zhī tā xīn zhì, knowledge of the minds of others) and the knowledge of cessation (miè zhì, knowledge of cessation) and the knowledge of the path (dào zhì, knowledge of the path). The five consciousnesses (wǔ shí, five consciousnesses) cognize, all pervasive afflictions of the desire realm (yù jiè, desire realm) and form realm (sè jiè, form realm) and afflictions to be abandoned through cultivation drive them. Non-feeling dharmas (fēi shòu fǎ, non-feeling dharmas): Contained by the eighteen realms (shí bā jiè, eighteen realms), twelve entrances (shí èr rù, twelve entrances), and five aggregates (wǔ yīn, five aggregates), is known by the ten knowledges (shí zhì, ten knowledges). The six consciousnesses (liù shí, six consciousnesses) cognize, all afflictions drive them.
Grasping at arising dharmas (qǔ shēng fǎ, grasping at arising dharmas): Contained by the eighteen realms (shí bā jiè, eighteen realms), twelve entrances (shí èr rù, twelve entrances), and five aggregates (wǔ yīn, five aggregates), is known by the eight knowledges (bā zhì, eight knowledges), except for the knowledge of cessation (miè zhì, knowledge of cessation) and the knowledge of the path (dào zhì, knowledge of the path). The six consciousnesses (liù shí, six consciousnesses) cognize, all afflictions drive them. Non-grasping at arising dharmas (fēi qǔ shēng fǎ, non-grasping at arising dharmas): Contained by the three realms (sān jiè, three realms), two entrances (èr rù, two entrances), and five aggregates (wǔ yīn, five aggregates), is known by the eight knowledges (bā zhì, eight knowledges), except for the knowledge of suffering (kǔ zhì, knowledge of suffering) and the knowledge of the origin of suffering (jí zhì, knowledge of the origin of suffering). One consciousness (yī shí, one consciousness) cognizes, afflictions do not drive it. Affliction dharmas (fán nǎo fǎ, affliction dharmas): Contained by one realm (yī jiè, one realm), one entrance (yī rù, one entrance), and one aggregate (yī yīn, one aggregate), is known by the eight knowledges (bā zhì, eight knowledges), except for the knowledge of cessation (miè zhì, knowledge of cessation) and the knowledge of the path (dào zhì, knowledge of the path). One consciousness (yī shí, one consciousness) cognizes, all afflictions drive it. Non-affliction dharmas (fēi fán nǎo fǎ, non-affliction dharmas): Contained by the eighteen realms (shí bā jiè, eighteen realms), twelve entrances (shí èr rù, twelve entrances), and five aggregates (wǔ yīn, five aggregates), is known by the ten knowledges (shí zhì, ten knowledges). The six consciousnesses (liù shí, six consciousnesses) cognize, all afflictions drive them. Defiled dharmas (huì wū fǎ, defiled dharmas): Contained by the ten realms (shí jiè, ten realms), four entrances (sì rù, four entrances), and five aggregates (wǔ yīn, five aggregates), is known by the eight knowledges (bā zhì, eight knowledges), except for the knowledge of cessation (miè zhì, knowledge of cessation) and the knowledge of the path (dào zhì, knowledge of the path). The three consciousnesses (sān shí, three consciousnesses) cognize, all afflictions drive them. Non-defiled dharmas (bù huì wū fǎ, non-defiled dharmas): Contained by the eighteen realms (shí bā jiè, eighteen realms), twelve entrances (shí èr rù, twelve entrances), and five aggregates (wǔ yīn, five aggregates), is known by the ten knowledges (shí zhì, ten knowledges). The six consciousnesses (liù shí, six consciousnesses) cognize, all afflictions drive them. Having defiled dharmas (yǒu huì wū fǎ, having defiled dharmas): Contained by the eighteen realms (shí bā jiè, eighteen realms), twelve entrances (shí èr rù, twelve entrances), and five aggregates (wǔ yīn, five aggregates), is known by the eight knowledges (bā zhì, eight knowledges), except for the knowledge of cessation (miè zhì, knowledge of cessation) and the knowledge of the path (dào zhì, knowledge of the path). The six consciousnesses (liù shí, six consciousnesses) cognize, all afflictions drive them. Non-having defiled dharmas (fēi yǒu huì wū fǎ, non-having defiled dharmas): Contained by the three realms (sān jiè, three realms), two entrances (èr rù, two entrances), and five aggregates (wǔ yīn, five aggregates), is known by the eight knowledges (bā zhì, eight knowledges), except for the knowledge of suffering (kǔ zhì, knowledge of suffering) and the knowledge of the origin of suffering (jí zhì, knowledge of the origin of suffering). One consciousness (yī shí, one consciousness) cognizes, afflictions do not drive it.
Entangled dharmas (chán fǎ, entangled dharmas): Contained by one realm (yī jiè, one realm), one entrance (yī rù, one entrance), and one aggregate (yī yīn, one aggregate), is known by the eight knowledges (bā zhì, eight knowledges), except for the knowledge of cessation (miè zhì, knowledge of cessation) and the knowledge of the path (dào zhì, knowledge of the path). One consciousness (yī shí, one consciousness) cognizes, all afflictions drive it. Non-entangled dharmas (fēi chán fǎ, non-entangled dharmas): Contained by the eighteen realms (shí bā jiè, eighteen realms), twelve entrances (shí èr rù, twelve entrances), and five aggregates (wǔ yīn, five aggregates), is known by the ten knowledges (shí zhì, ten knowledges). The six consciousnesses (liù shí, six consciousnesses) cognize, all afflictions drive them. Entangled and abiding dharmas (chán zhù fǎ, entangled and abiding dharmas): Contained by the eight realms (bā jiè, eight realms), two entrances (èr rù, two entrances), and four aggregates (sì yīn, four aggregates), is known by the eight knowledges (bā zhì, eight knowledges), except for the knowledge of cessation (miè zhì, knowledge of the path). One consciousness
識，一切使使。非纏住法，十八界十二入五陰攝，十智知，六識識，有漏緣使使。纏生法，廣說如有漏法。非纏生法，廣說如無漏法。有緣法，八界二入四陰攝，九智知除滅智，一識識，一切使使。無緣法，十一界十一入二陰攝，九智知除知他心智，六識識，有漏緣使使。有覺法，八界二入四陰攝，九智知除滅智，一識識，欲色二界一切使使。非有覺法，十三界十二入五陰攝，十智知，六識識，一切使使。如有覺法，非有覺法、有觀法、非有觀法亦如是。可樂法，三界二入三陰攝，九智知除滅智，一識識，色界一切使使，除欲界無漏緣疑相應無明，余欲界一切使使。非可樂法，十八界十二入五陰攝，十智知，六識識，一切使使。
受用法，八界二入四陰攝，九智知除滅智，一識識，一切使使。非受用法，十一界十一入二陰攝，十智知，六識識，一切使使。
有事有緣法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。無事無緣法，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。
有上法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。無上法，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。遠法，十八界十二入五陰攝，九智知
【現代漢語翻譯】 現代漢語譯本： 識，是指一切煩惱的隨眠（使）。不是被煩惱纏縛的法，包括十八界（眼、耳、鼻、舌、身、意界，色、聲、香、味、觸、法界，眼識、耳識、鼻識、舌識、身識、意識界），十二入（眼、耳、鼻、舌、身、意入，色、聲、香、味、觸、法入），五陰（色、受、想、行、識陰）所包含的法，由十種智慧所知，六種識所識別，是有漏的，以因緣為條件而產生煩惱的隨眠（使）。 被煩惱纏縛的法，廣泛地說就像有漏法一樣。不是被煩惱纏縛的法，廣泛地說就像無漏法一樣。 有緣法，是被八界（眼、耳、鼻、舌、身、意、法、意識界），二入（意、法入），四陰（受、想、行、識陰）所包含的法，由九種智慧所知（除了滅智），一種識所識別，是一切煩惱的隨眠（使）。無緣法，是被十一界（眼、耳、鼻、舌、身、色、聲、香、味、觸、意界），十一入（眼、耳、鼻、舌、身、色、聲、香、味、觸、意入），二陰（色、識陰）所包含的法，由九種智慧所知（除了知他心智），六種識所識別，是有漏的，以因緣為條件而產生煩惱的隨眠（使）。 有覺法，是被八界（眼、耳、鼻、舌、身、意、法、意識界），二入（意、法入），四陰（受、想、行、識陰）所包含的法，由九種智慧所知（除了滅智），一種識所識別，是欲界、色界一切煩惱的隨眠（使）。不是有覺法，是被十三界（眼、耳、鼻、舌、身、色、聲、香、味、觸、意、法、意識界），十二入（眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法入），五陰（色、受、想、行、識陰）所包含的法，由十種智慧所知，六種識所識別，是一切煩惱的隨眠（使）。 就像有覺法一樣，不是有覺法、有觀法、不是有觀法也是如此。可樂法，是被三界（欲、色、無色界），二入（意、法入），三陰（受、想、行陰）所包含的法，由九種智慧所知（除了滅智），一種識所識別，是一切煩惱的隨眠（使），除了欲界無漏的，以因緣為條件，與疑相應的無明，其餘欲界的一切煩惱的隨眠（使）。不是可樂法，是被十八界（眼、耳、鼻、舌、身、意界，色、聲、香、味、觸、法界，眼識、耳識、鼻識、舌識、身識、意識界），十二入（眼、耳、鼻、舌、身、意入，色、聲、香、味、觸、法入），五陰（色、受、想、行、識陰）所包含的法，由十種智慧所知，六種識所識別，是一切煩惱的隨眠（使）。 受用法，是被八界（眼、耳、鼻、舌、身、意、法、意識界），二入（意、法入），四陰（受、想、行、識陰）所包含的法，由九種智慧所知（除了滅智），一種識所識別，是一切煩惱的隨眠（使）。不是受用法，是被十一界（眼、耳、鼻、舌、身、色、聲、香、味、觸、意界），十一入（眼、耳、鼻、舌、身、色、聲、香、味、觸、意入），二陰（色、識陰）所包含的法，由十種智慧所知，六種識所識別，是一切煩惱的隨眠（使）。 有事有緣法，是被十八界（眼、耳、鼻、舌、身、意界，色、聲、香、味、觸、法界，眼識、耳識、鼻識、舌識、身識、意識界），十二入（眼、耳、鼻、舌、身、意入，色、聲、香、味、觸、法入），五陰（色、受、想、行、識陰）所包含的法，由九種智慧所知（除了滅智），六種識所識別，是一切煩惱的隨眠（使）。無事無緣法，是被一界（法界），一入（法入），陰所不包含的法，由六種智慧所知（除了知他心智以及苦集道智），一種識所識別，不是煩惱的隨眠（使）所能控制的。 有上法，是被十八界（眼、耳、鼻、舌、身、意界，色、聲、香、味、觸、法界，眼識、耳識、鼻識、舌識、身識、意識界），十二入（眼、耳、鼻、舌、身、意入，色、聲、香、味、觸、法入），五陰（色、受、想、行、識陰）所包含的法，由九種智慧所知（除了滅智），六種識所識別，是一切煩惱的隨眠（使）。無上法，是被一界（法界），一入（法入），陰所不包含的法，由六種智慧所知（除了知他心智以及苦集道智），一種識所識別，不是煩惱的隨眠（使）所能控制的。 遠法，是被十八界（眼、耳、鼻、舌、身、意界，色、聲、香、味、觸、法界，眼識、耳識、鼻識、舌識、身識、意識界），十二入（眼、耳、鼻、舌、身、意入，色、聲、香、味、觸、法入），五陰（色、受、想、行、識陰）所包含的法，由九種智慧所知
【English Translation】 English version: 'Consciousness' (識) refers to all latent tendencies (使, anusaya). That which is not bound by defilements includes the eighteen dhatus (界, realms: eye, ear, nose, tongue, body, mind dhatu; form, sound, smell, taste, touch, dharma dhatu; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness dhatu), the twelve ayatanas (入, sense bases: eye, ear, nose, tongue, body, mind sense bases; form, sound, smell, taste, touch, dharma sense bases), and the five skandhas (陰, aggregates: form, feeling, perception, mental formations, consciousness), is known by the ten wisdoms, recognized by the six consciousnesses, and is conditioned by defilements, causing latent tendencies. That which is bound by defilements is broadly similar to defiled (sasrava) dharmas. That which is not bound by defilements is broadly similar to undefiled (anasrava) dharmas. Conditioned dharmas are included within the eight dhatus (eye, ear, nose, tongue, body, mind, dharma, mind-consciousness dhatu), two ayatanas (mind, dharma sense bases), and four skandhas (feeling, perception, mental formations, consciousness), are known by nine wisdoms (excluding the wisdom of cessation), recognized by one consciousness, and are all latent tendencies. Unconditioned dharmas are included within the eleven dhatus (eye, ear, nose, tongue, body, form, sound, smell, taste, touch, mind dhatu), eleven ayatanas (eye, ear, nose, tongue, body, form, sound, smell, taste, touch, mind sense bases), and two skandhas (form, consciousness), are known by nine wisdoms (excluding the wisdom of knowing others' minds), recognized by the six consciousnesses, and are conditioned by defilements, causing latent tendencies. Dharmas with sensation are included within the eight dhatus (eye, ear, nose, tongue, body, mind, dharma, mind-consciousness dhatu), two ayatanas (mind, dharma sense bases), and four skandhas (feeling, perception, mental formations, consciousness), are known by nine wisdoms (excluding the wisdom of cessation), recognized by one consciousness, and are all latent tendencies of the desire realm and form realm. Dharmas without sensation are included within the thirteen dhatus (eye, ear, nose, tongue, body, form, sound, smell, taste, touch, mind, dharma, mind-consciousness dhatu), twelve ayatanas (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma sense bases), and five skandhas (form, feeling, perception, mental formations, consciousness), are known by the ten wisdoms, recognized by the six consciousnesses, and are all latent tendencies. Just as with dharmas with sensation, so too with dharmas without sensation, dharmas with observation, and dharmas without observation. Pleasurable dharmas are included within the three realms (desire, form, formless realms), two ayatanas (mind, dharma sense bases), and three skandhas (feeling, perception, mental formations), are known by nine wisdoms (excluding the wisdom of cessation), recognized by one consciousness, and are all latent tendencies, except for ignorance associated with doubt, conditioned by defilements, and undefiled in the desire realm; the remaining latent tendencies of the desire realm apply. Unpleasurable dharmas are included within the eighteen dhatus (eye, ear, nose, tongue, body, mind dhatu; form, sound, smell, taste, touch, dharma dhatu; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness dhatu), twelve ayatanas (eye, ear, nose, tongue, body, mind sense bases; form, sound, smell, taste, touch, dharma sense bases), and five skandhas (form, feeling, perception, mental formations, consciousness), are known by the ten wisdoms, recognized by the six consciousnesses, and are all latent tendencies. Dharmas for use are included within the eight dhatus (eye, ear, nose, tongue, body, mind, dharma, mind-consciousness dhatu), two ayatanas (mind, dharma sense bases), and four skandhas (feeling, perception, mental formations, consciousness), are known by nine wisdoms (excluding the wisdom of cessation), recognized by one consciousness, and are all latent tendencies. Dharmas not for use are included within the eleven dhatus (eye, ear, nose, tongue, body, form, sound, smell, taste, touch, mind dhatu), eleven ayatanas (eye, ear, nose, tongue, body, form, sound, smell, taste, touch, mind sense bases), and two skandhas (form, consciousness), are known by the ten wisdoms, recognized by the six consciousnesses, and are all latent tendencies. Dharmas with cause and condition are included within the eighteen dhatus (eye, ear, nose, tongue, body, mind dhatu; form, sound, smell, taste, touch, dharma dhatu; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness dhatu), twelve ayatanas (eye, ear, nose, tongue, body, mind sense bases; form, sound, smell, taste, touch, dharma sense bases), and five skandhas (form, feeling, perception, mental formations, consciousness), are known by nine wisdoms (excluding the wisdom of cessation), recognized by the six consciousnesses, and are all latent tendencies. Dharmas without cause and condition are included within one dhatu (dharma dhatu), one ayatana (dharma sense base), and are not included within the skandhas, are known by six wisdoms (excluding the wisdom of knowing others' minds and the wisdoms of suffering, origination, and the path), recognized by one consciousness, and are not controlled by latent tendencies. Superior dharmas are included within the eighteen dhatus (eye, ear, nose, tongue, body, mind dhatu; form, sound, smell, taste, touch, dharma dhatu; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness dhatu), twelve ayatanas (eye, ear, nose, tongue, body, mind sense bases; form, sound, smell, taste, touch, dharma sense bases), and five skandhas (form, feeling, perception, mental formations, consciousness), are known by nine wisdoms (excluding the wisdom of cessation), recognized by the six consciousnesses, and are all latent tendencies. Supreme dharmas are included within one dhatu (dharma dhatu), one ayatana (dharma sense base), and are not included within the skandhas, are known by six wisdoms (excluding the wisdom of knowing others' minds and the wisdoms of suffering, origination, and the path), recognized by one consciousness, and are not controlled by latent tendencies. Distant dharmas are included within the eighteen dhatus (eye, ear, nose, tongue, body, mind dhatu; form, sound, smell, taste, touch, dharma dhatu; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness dhatu), twelve ayatanas (eye, ear, nose, tongue, body, mind sense bases; form, sound, smell, taste, touch, dharma sense bases), and five skandhas (form, feeling, perception, mental formations, consciousness), are known by nine wisdoms
除滅智，六識識，一切使使。近法，十八界十二入五陰攝，十智知，六識識，一切使使。如遠法，近法、有量法、無量法亦如是。
見法，二界二入二陰攝，九智知除滅智，一識識，有漏緣使使及無漏緣見彼相應無明。非見法，十七界十一入五陰攝，十智知，六識識，一切使使。見處法，十八界十二入五陰攝，八智知除滅道智，六識識，一切使使。非見處法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。見相應法，三界二入四陰攝，九智知除滅智，一識識，有漏緣使使及無漏緣見彼相應無明。非見相應法，十八界十二入五陰攝，十智知，六識識，除無漏緣見餘一切使使。
凡夫法，十八界十二入五陰攝，八智知除滅道智，六識識，三界一切使使。非凡夫法，十一界十入五陰攝，十智知，四識識，三界一切遍使使及修斷使使。凡夫共法，十八界十二入五陰攝，八智知除滅道智，六識識，三界一切使使。非凡夫共法，十一界十入五陰攝，十智知，四識識，三界一切遍使使及修斷使使。
定法，五界四入五陰攝，九智知除滅智，三識識，欲界一切遍使使及修斷使使。非定法，十八界十二入五陰攝，九智知除道智，六識識，一切使使。
惱法，十界四入五陰攝，八智知除滅道智，三識識，
【現代漢語翻譯】 現代漢語譯本： 除滅智（Nirodha-jnana，指滅盡煩惱的智慧），六識（指眼識、耳識、鼻識、舌識、身識、意識）識，一切使（指煩惱）使。近法，十八界（指眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）十二入（指眼入、耳入、鼻入、舌入、身入、意入、色入、聲入、香入、味入、觸入、法入）五陰（指色陰、受陰、想陰、行陰、識陰）攝，十智（指世俗智、法智、類智、苦智、集智、滅智、道智、盡智、無生智、他心智）知，六識識，一切使使。如遠法，近法、有量法、無量法亦如是。
見法，二界二入二陰攝，九智知除滅智，一識（指意識）識，有漏緣使（指與有煩惱相關的煩惱）使及無漏緣見彼相應無明（指與無煩惱相關的，因錯誤見解而產生的無明）。非見法，十七界十一入五陰攝，十智知，六識識，一切使使。見處法，十八界十二入五陰攝，八智知除滅道智，六識識，一切使使。非見處法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。見相應法，三界二入四陰攝，九智知除滅智，一識識，有漏緣使使及無漏緣見彼相應無明。非見相應法，十八界十二入五陰攝，十智知，六識識，除無漏緣見餘一切使使。
凡夫法，十八界十二入五陰攝，八智知除滅道智，六識識，三界（指欲界、色界、無色界）一切使使。非凡夫法，十一界十入五陰攝，十智知，四識（指眼識、耳識、鼻識、舌識）識，三界一切遍使（指普遍存在的煩惱）使及修斷使（指通過修行才能斷除的煩惱）使。凡夫共法，十八界十二入五陰攝，八智知除滅道智，六識識，三界一切使使。非凡夫共法，十一界十入五陰攝，十智知，四識識，三界一切遍使使及修斷使使。
定法，五界四入五陰攝，九智知除滅智，三識（指意識、眼識、耳識）識，欲界一切遍使使及修斷使使。非定法，十八界十二入五陰攝，九智知除道智，六識識，一切使使。
惱法，十界四入五陰攝，八智知除滅道智，三識識
【English Translation】 English version: 'Cessation Knowledge', six consciousnesses, all 'anusaya' (latent tendencies) operate. 'Near' phenomena, encompassed by the eighteen 'dhatus' (elements), twelve 'ayatanas' (sense bases), and five 'skandhas' (aggregates), are known by ten knowledges, six consciousnesses, all 'anusaya' operate. Just as with 'distant' phenomena, so too with 'near' phenomena, 'limited' phenomena, and 'unlimited' phenomena.
'Seen' phenomena, encompassed by two 'dhatus', two 'ayatanas', and two 'skandhas', are known by nine knowledges excluding 'Cessation Knowledge', one consciousness operates, 'anusaya' associated with defilements and 'ignorance' corresponding to the 'seen' associated with non-defilements. 'Unseen' phenomena, encompassed by seventeen 'dhatus', eleven 'ayatanas', and five 'skandhas', are known by ten knowledges, six consciousnesses, all 'anusaya' operate. 'Seeable' phenomena, encompassed by eighteen 'dhatus', twelve 'ayatanas', and five 'skandhas', are known by eight knowledges excluding 'Path Knowledge of Cessation', six consciousnesses, all 'anusaya' operate. 'Unseeable' phenomena, encompassed by three 'dhatus', two 'ayatanas', and five 'skandhas', are known by eight knowledges excluding 'Knowledge of Suffering and Origin', one consciousness operates, 'anusaya' do not operate. 'Phenomena corresponding to the seen', encompassed by three 'dhatus', two 'ayatanas', and four 'skandhas', are known by nine knowledges excluding 'Cessation Knowledge', one consciousness operates, 'anusaya' associated with defilements and 'ignorance' corresponding to the 'seen' associated with non-defilements. 'Phenomena not corresponding to the seen', encompassed by eighteen 'dhatus', twelve 'ayatanas', and five 'skandhas', are known by ten knowledges, six consciousnesses, all 'anusaya' operate except for 'seen' associated with non-defilements.
'Worldling' phenomena, encompassed by eighteen 'dhatus', twelve 'ayatanas', and five 'skandhas', are known by eight knowledges excluding 'Path Knowledge of Cessation', six consciousnesses, all 'anusaya' of the three realms operate. 'Non-worldling' phenomena, encompassed by eleven 'dhatus', ten 'ayatanas', and five 'skandhas', are known by ten knowledges, four consciousnesses, all pervasive 'anusaya' of the three realms and 'anusaya' to be abandoned by cultivation operate. 'Phenomena common to worldlings', encompassed by eighteen 'dhatus', twelve 'ayatanas', and five 'skandhas', are known by eight knowledges excluding 'Path Knowledge of Cessation', six consciousnesses, all 'anusaya' of the three realms operate. 'Phenomena not common to worldlings', encompassed by eleven 'dhatus', ten 'ayatanas', and five 'skandhas', are known by ten knowledges, four consciousnesses, all pervasive 'anusaya' of the three realms and 'anusaya' to be abandoned by cultivation operate.
'Concentrated' phenomena, encompassed by five 'dhatus', four 'ayatanas', and five 'skandhas', are known by nine knowledges excluding 'Cessation Knowledge', three consciousnesses, all pervasive 'anusaya' of the desire realm and 'anusaya' to be abandoned by cultivation operate. 'Non-concentrated' phenomena, encompassed by eighteen 'dhatus', twelve 'ayatanas', and five 'skandhas', are known by nine knowledges excluding 'Path Knowledge', six consciousnesses, all 'anusaya' operate.
'Afflictive' phenomena, encompassed by ten 'dhatus', four 'ayatanas', and five 'skandhas', are known by eight knowledges excluding 'Path Knowledge of Cessation', three consciousnesses
一切使使。非惱法，十八界十二入五陰攝，十智知，六識識，三界一切遍使使及修斷使使。
根法，十三界七入四陰攝，九智知除滅智，一識識，一切使使。非根法，六界六入三陰攝，十智知，六識識，一切使使。聖諦攝法，十八界十二入五陰攝，十智知，六識識，一切使使。非聖諦攝法，一界一入陰所不攝，一智知謂等智，一識識，使所不使。
共有法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。非共有法，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。相應法，八界二入四陰攝，九智知除滅智，一識識，一切使使。非相應法，十一界十一入二陰攝，九智知除知他心智，六識識，有漏緣使使。
果法，十八界十二入五陰攝，十智知，六識識，一切使使。非果法，一界一入陰所不攝，一智知謂等智，一識識，使所不使。有果法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。非有果法，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。報法，十七界十一入五陰攝，八智知除滅道智，五識識，三界一切遍使使及修斷使使。非報法，十八界十二入五陰攝，十智知，六識識，一切使使。有報法，十界四入五陰攝，八智知除滅道智，
【現代漢語翻譯】 現代漢語譯本： 一切隨眠所隨逐之法，包含十八界（dhatu，構成經驗的元素），十二入（ayatana，感官領域），五陰（skandha，構成個體的要素），為十智（jnana，智慧）所知，為六識（vijnana，意識）所識，是三界（trayo dhātu，欲界、色界、無色界）一切遍隨眠以及修斷隨眠所隨逐的。
根法（indriya-dharma，感官能力之法），包含十三界，七入，四陰，為九智所知（除去滅智），為一識所識，為一切隨眠所隨逐。非根法，包含六界，六入，三陰，為十智所知，為六識所識，為一切隨眠所隨逐。聖諦所攝之法，包含十八界，十二入，五陰，為十智所知，為六識所識，為一切隨眠所隨逐。非聖諦所攝之法，包含一界，一入，不被陰所包含，為一智所知（即等智），為一識所識，不被隨眠所隨逐。
共有法，包含十八界，十二入，五陰，為九智所知（除去滅智），為六識所識，為一切隨眠所隨逐。非共有法，包含一界，一入，不被陰所包含，為六智所知（除去知他心智以及苦集道智），為一識所識，不被隨眠所隨逐。相應法，包含八界，二入，四陰，為九智所知（除去滅智），為一識所識，為一切隨眠所隨逐。非相應法，包含十一界，十一入，二陰，為九智所知（除去知他心智），為六識所識，為有漏緣隨眠所隨逐。
果法，包含十八界，十二入，五陰，為十智所知，為六識所識，為一切隨眠所隨逐。非果法，包含一界，一入，不被陰所包含，為一智所知（即等智），為一識所識，不被隨眠所隨逐。有果法，包含十八界，十二入，五陰，為九智所知（除去滅智），為六識所識，為一切隨眠所隨逐。非有果法，包含一界，一入，不被陰所包含，為六智所知（除去知他心智以及苦集道智），為一識所識，不被隨眠所隨逐。報法，包含十七界，十一入，五陰，為八智所知（除去滅道智），為五識所識，為三界一切遍隨眠以及修斷隨眠所隨逐。非報法，包含十八界，十二入，五陰，為十智所知，為六識所識，為一切隨眠所隨逐。有報法，包含十界，四入，五陰，為八智所知（除去滅道智）
【English Translation】 English version: All that is accompanied by anusaya (使使, latent tendencies), encompasses the eighteen dhatus (界, elements constituting experience), the twelve ayatanas (入, sense fields), and the five skandhas (陰, aggregates constituting the individual). It is known by the ten jnanani (智, wisdoms), cognized by the six vijnanas (識, consciousnesses), and is accompanied by all pervasive anusaya of the three dhatus (三界, realms of desire, form, and formlessness) and anusaya to be abandoned through cultivation.
Indriya-dharma (根法, faculties), encompasses thirteen dhatus, seven ayatanas, and four skandhas. It is known by nine jnanani (excluding nirodha-jnana), cognized by one vijnana, and is accompanied by all anusaya. Non-indriya-dharma, encompasses six dhatus, six ayatanas, and three skandhas. It is known by ten jnanani, cognized by six vijnanas, and is accompanied by all anusaya. Dharma included in the arya-satya (聖諦, noble truths), encompasses eighteen dhatus, twelve ayatanas, and five skandhas. It is known by ten jnanani, cognized by six vijnanas, and is accompanied by all anusaya. Dharma not included in the arya-satya, encompasses one dhatu, one ayatana, and is not included in the skandhas. It is known by one jnana (namely, samata-jnana), cognized by one vijnana, and is not accompanied by anusaya.
Sahabhava-dharma (共有法, co-existent dharmas), encompasses eighteen dhatus, twelve ayatanas, and five skandhas. It is known by nine jnanani (excluding nirodha-jnana), cognized by six vijnanas, and is accompanied by all anusaya. Non-sahabhava-dharma, encompasses one dhatu, one ayatana, and is not included in the skandhas. It is known by six jnanani (excluding paricitta-jnana and duhkha-samudaya-marga-jnana), cognized by one vijnana, and is not accompanied by anusaya. Samprayukta-dharma (相應法, associated dharmas), encompasses eight dhatus, two ayatanas, and four skandhas. It is known by nine jnanani (excluding nirodha-jnana), cognized by one vijnana, and is accompanied by all anusaya. Non-samprayukta-dharma, encompasses eleven dhatus, eleven ayatanas, and two skandhas. It is known by nine jnanani (excluding paricitta-jnana), cognized by six vijnanas, and is accompanied by sāsrava-pratyaya-anusaya (有漏緣使使, anusaya with defiled conditions).
Phala-dharma (果法, resultant dharmas), encompasses eighteen dhatus, twelve ayatanas, and five skandhas. It is known by ten jnanani, cognized by six vijnanas, and is accompanied by all anusaya. Non-phala-dharma, encompasses one dhatu, one ayatana, and is not included in the skandhas. It is known by one jnana (namely, samata-jnana), cognized by one vijnana, and is not accompanied by anusaya. Saphala-dharma (有果法, dharmas with result), encompasses eighteen dhatus, twelve ayatanas, and five skandhas. It is known by nine jnanani (excluding nirodha-jnana), cognized by six vijnanas, and is accompanied by all anusaya. Non-saphala-dharma, encompasses one dhatu, one ayatana, and is not included in the skandhas. It is known by six jnanani (excluding paricitta-jnana and duhkha-samudaya-marga-jnana), cognized by one vijnana, and is not accompanied by anusaya. Vipaka-dharma (報法, retribution dharmas), encompasses seventeen dhatus, eleven ayatanas, and five skandhas. It is known by eight jnanani (excluding nirodha-marga-jnana), cognized by five vijnanas, and is accompanied by all pervasive anusaya of the three dhatus and anusaya to be abandoned through cultivation. Non-vipaka-dharma, encompasses eighteen dhatus, twelve ayatanas, and five skandhas. It is known by ten jnanani, cognized by six vijnanas, and is accompanied by all anusaya. Savipaka-dharma (有報法, dharmas with retribution), encompasses ten dhatus, four ayatanas, and five skandhas. It is known by eight jnanani (excluding nirodha-marga-jnana)
三識識，欲界一切使使，色無色界一切遍使使，及修斷使使。非有報法，十八界十二入五陰攝，十智知，六識識，色無色界一切，欲界二身見集斷一切遍使使，及修斷使使。因緣法，廣說如智所知法。非因緣法，廣說如非智所知法。有因緣法，廣說如有果法。非有因緣法，廣說如非有果法。
出法，五界四入五陰攝，十智知，三識識，三界一切遍使使及修斷使使。非出法，十八界十二入五陰攝，八智知除滅道智，六識識，一切使使。有出法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。非有出法，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。
相續法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。非相續法，十八界十二入五陰攝，十智知，六識識，一切使使。如相續法，非相續法、有相續法、非有相續法亦如是(二法竟)。善法，十界四入五陰攝，十智知，三識識，三界一切遍使使及修斷使使。不善法，十界四入五陰攝，七智知除比智及滅道智，三識識，欲界一切使使。無記法，十八界十二入五陰攝，八智知除滅道智，六識識，色無色界一切，欲界二身見集斷一切遍使使，及修斷使使。學法，三界二入五陰攝，七智知除苦集滅智，一識識，使所不使。
【現代漢語翻譯】 現代漢語譯本 三識所識別的法，是欲界的一切煩惱（使），色界和無色界的一切普遍存在的煩惱（遍使），以及通過修行斷除的煩惱（修斷使）。它不是有果報的法，包含在十八界、十二入、五陰之中，被十種智慧所知，被六識所識別。色界和無色界的一切，欲界的兩種身見，以及通過集諦斷除的一切普遍存在的煩惱，以及通過修行斷除的煩惱。因緣法，詳細的解釋如同智慧所知的法。非因緣法，詳細的解釋如同非智慧所知的法。有因緣法，詳細的解釋如同有果報的法。非有因緣法，詳細的解釋如同非有果報的法。 出世法，包含在五界、四入、五陰之中，被十種智慧所知，被三種識所識別，是三界的一切普遍存在的煩惱以及通過修行斷除的煩惱。非出世法，包含在十八界、十二入、五陰之中，被八種智慧所知（除了滅智和道智），被六識所識別，是一切煩惱。有出世法，包含在十八界、十二入、五陰之中，被九種智慧所知（除了滅智），被六識所識別，是一切煩惱。非有出世法，不包含在一界、一入、陰之中，被六種智慧所知（除了知他心智以及苦集道智），被一種識所識別，不是煩惱所能影響的。 相續法，包含在十八界、十二入、五陰之中，被九種智慧所知（除了滅智），被六識所識別，是一切煩惱。非相續法，包含在十八界、十二入、五陰之中，被十種智慧所知，被六識所識別，是一切煩惱。如同相續法一樣，非相續法、有相續法、非有相續法也是如此（兩種法結束）。善法，包含在十界、四入、五陰之中，被十種智慧所知，被三種識所識別，是三界的一切普遍存在的煩惱以及通過修行斷除的煩惱。不善法，包含在十界、四入、五陰之中，被七種智慧所知（除了比智以及滅道智），被三種識所識別，是欲界的一切煩惱。無記法，包含在十八界、十二入、五陰之中，被八種智慧所知（除了滅道智），被六識所識別，是色界和無色界的一切，欲界的兩種身見，以及通過集諦斷除的一切普遍存在的煩惱，以及通過修行斷除的煩惱。學法，包含在三界、二入、五陰之中，被七種智慧所知（除了苦集滅智），被一種識所識別，不是煩惱所能影響的。
【English Translation】 English version That which is cognized by the three consciousnesses (三識識), includes all afflictions (使) of the desire realm (欲界), all pervasive afflictions (遍使) of the form realm (色界) and formless realm (無色界), and afflictions that are abandoned through cultivation (修斷使). It is not a law with retribution (有報法), contained within the eighteen elements (十八界), twelve entrances (十二入), and five aggregates (五陰), known by the ten wisdoms (十智), and cognized by the six consciousnesses (六識). All of the form and formless realms, the two views of self in the desire realm, all pervasive afflictions abandoned through the origination (集) and all afflictions abandoned through cultivation. Conditioned dharmas (因緣法), are explained in detail like the dharmas known by wisdom. Unconditioned dharmas (非因緣法), are explained in detail like the dharmas not known by wisdom. Conditioned dharmas (有因緣法), are explained in detail like dharmas with results. Unconditioned dharmas (非有因緣法), are explained in detail like dharmas without results. Transcendent dharmas (出法), are contained within the five elements, four entrances, and five aggregates, known by the ten wisdoms, cognized by the three consciousnesses, and include all pervasive afflictions of the three realms and afflictions abandoned through cultivation. Non-transcendent dharmas (非出法), are contained within the eighteen elements, twelve entrances, and five aggregates, known by eight wisdoms (excluding the wisdom of cessation and the wisdom of the path), cognized by the six consciousnesses, and are all afflictions. Transcendent dharmas (有出法), are contained within the eighteen elements, twelve entrances, and five aggregates, known by nine wisdoms (excluding the wisdom of cessation), cognized by the six consciousnesses, and are all afflictions. Non-transcendent dharmas (非有出法), are not contained within one element, one entrance, or aggregates, known by six wisdoms (excluding the wisdom of knowing others' minds and the wisdom of suffering, origination, and the path), cognized by one consciousness, and are not influenced by afflictions. Continuous dharmas (相續法), are contained within the eighteen elements, twelve entrances, and five aggregates, known by nine wisdoms (excluding the wisdom of cessation), cognized by the six consciousnesses, and are all afflictions. Non-continuous dharmas (非相續法), are contained within the eighteen elements, twelve entrances, and five aggregates, known by the ten wisdoms, cognized by the six consciousnesses, and are all afflictions. Just like continuous dharmas, so too are non-continuous dharmas, conditioned continuous dharmas, and unconditioned continuous dharmas (the two dharmas are finished). Wholesome dharmas (善法), are contained within the ten elements, four entrances, and five aggregates, known by the ten wisdoms, cognized by the three consciousnesses, and include all pervasive afflictions of the three realms and afflictions abandoned through cultivation. Unwholesome dharmas (不善法), are contained within the ten elements, four entrances, and five aggregates, known by seven wisdoms (excluding comparative wisdom and the wisdom of cessation and the path), cognized by the three consciousnesses, and are all afflictions of the desire realm. Neutral dharmas (無記法), are contained within the eighteen elements, twelve entrances, and five aggregates, known by eight wisdoms (excluding the wisdom of cessation and the path), cognized by the six consciousnesses, and are all of the form and formless realms, the two views of self in the desire realm, all pervasive afflictions abandoned through origination, and afflictions abandoned through cultivation. Dharmas of learning (學法), are contained within the three realms, two entrances, and five aggregates, known by seven wisdoms (excluding the wisdom of suffering, origination, and cessation), cognized by one consciousness, and are not influenced by afflictions.
無學法亦如是。非學非無學法，十八界十二入五陰攝，九智知除道智，六識識，一切使使。
見斷法，三界二入四陰攝，八智知除滅道智，一識識，見斷一切使使。修斷法，十八界十二入五陰攝，八智知除滅道智，六識識，修斷一切使使及一切遍使使。不斷法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。見斷因法，十八界十二入五陰攝，八智知除滅道智，六識識，一切使使。修斷因法，十八界十二入五陰攝，八智知除滅道智，六識識，修斷一切使使及一切遍使使。不斷因法，三界二入五陰攝，七智知除苦集滅智，一識識，使所不使。
可見有對法，一界一入一陰攝，七智知除知他心智及滅道智，二識識，欲色二界一切遍使使及修斷使使。不可見有對法，九界九入一陰攝，七智知除知他心智及滅道智，五識識，欲色二界一切遍使使及修斷使使。不可見無對法，八界二入五陰攝，十智知，一識識，一切使使。
報法，十七界十一入五陰攝，八智知除滅道智，五識識，三界一切遍使使及修斷使使。非報法，十界四入五陰攝，八智知除滅道智，三識識，欲界一切使使，色無色界一切遍使使，及修斷使使。非報非非報法，十八界十二入五陰攝，十智知，六識識，色無色界一切，欲界二身見集斷一
{ "translations": [ "現代漢語譯本：", "無學法也是如此。非學非無學法，包含在十八界（十八界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）十二入（十二入：眼入、耳入、鼻入、舌入、身入、意入、色入、聲入、香入、味入、觸入、法入）五陰（五陰：色陰、受陰、想陰、行陰、識陰）之中，為九智所知，除了道智，為六識所識，為一切煩惱所驅使。", "", "見斷法，包含在三界（三界：欲界、色界、無色界）二入（二入：意入、法入）四陰（四陰：受陰、想陰、行陰、識陰）之中，為八智所知，除了滅道智，為一識所識，為見斷的一切煩惱所驅使。修斷法，包含在十八界十二入五陰之中，為八智所知，除了滅道智，為六識所識，為修斷的一切煩惱以及一切普遍的煩惱所驅使。不斷法，包含在三界二入五陰之中，為八智所知，除了苦集智，為一識所識，不為煩惱所驅使。", "", "見斷因法，包含在十八界十二入五陰之中，為八智所知，除了滅道智，為六識所識，為一切煩惱所驅使。修斷因法，包含在十八界十二入五陰之中，為八智所知，除了滅道智，為六識所識，為修斷的一切煩惱以及一切普遍的煩惱所驅使。不斷因法，包含在三界二入五陰之中，為七智所知，除了苦集滅智，為一識所識，不為煩惱所驅使。", "", "可見有對法，包含在一界（一界：色界）一入（一入：色入）一陰（一陰：色陰）之中，為七智所知，除了知他心智以及滅道智，為二識所識，為欲界和色界的一切普遍的煩惱以及修斷的煩惱所驅使。不可見有對法，包含在九界（九界：眼界、耳界、鼻界、舌界、身界、聲界、香界、味界、觸界）九入（九入：眼入、耳入、鼻入、舌入、身入、聲入、香入、味入、觸入）一陰（一陰：色陰）之中，為七智所知，除了知他心智以及滅道智，為五識所識，為欲界和色界的一切普遍的煩惱以及修斷的煩惱所驅使。不可見無對法，包含在八界（八界：意界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）二入（二入：意入、法入）五陰（五陰：色陰、受陰、想陰、行陰、識陰）之中，為十智所知，為一識所識，為一切煩惱所驅使。", "", "報法，包含在十七界（十七界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）十一入（十一入：眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入、法入）五陰（五陰：色陰、受陰、想陰、行陰、識陰）之中，為八智所知，除了滅道智，為五識所識，為三界（三界：欲界、色界、無色界）的一切普遍的煩惱以及修斷的煩惱所驅使。非報法，包含在十界（十界：意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界）四入（四入：意入、法入、眼入、耳入）五陰（五陰：色陰、受陰、想陰、行陰、識陰）之中，為八智所知，除了滅道智，為三識所識，為欲界的一切煩惱所驅使，色界和無色界的一切普遍的煩惱，以及修斷的煩惱所驅使。非報非非報法，包含在十八界（十八界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）十二入（十二入：眼入、耳入、鼻入、舌入、身入、意入、色入、聲入、香入、味入、觸入、法入）五陰（五陰：色陰、受陰、想陰、行陰、識陰）之中，為十智所知，為六識所識，色界和無色界的一切，欲界的二身見（二身見：有身見、斷身見）集斷一", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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切遍使使，及修斷使使。
下法，十界四入五陰攝，八智知除滅道智，三識識，一切使使。中法，十八界十二入五陰攝，八智知除滅道智，六識識，三界一切遍使使及修斷使使。上法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。
小法及大法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。
無量法、意樂法、非意樂法、非意樂非不意樂法，十八界十二入五陰攝，十智知，六識識，一切使使。
樂俱法，八界二入三陰攝，九智知除滅智，一識識，色界一切使使，除欲界無漏緣疑彼相應無明余欲界一切使使。苦俱法，八界二入三陰攝，七智知除比智及滅道智，一識識，欲界一切使使。不苦不樂俱法，八界二入三陰攝，九智知除滅智，一識識，一切使使。俱起法、俱住法、俱滅法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。非俱起法、非俱住法、非俱滅法，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。心俱起法，十一界十一入四陰攝，九智知除滅智，六識識，一切使使。心俱住法，一界一入四陰攝，九智知除滅智，一識識，一切使使。心俱滅法，十界十入四陰攝，九智知除滅智，五識識，一切使使。非心俱起法、非心俱住法、非
【現代漢語翻譯】 現代漢語譯本： 切斷所有煩惱（使使，指煩惱的根本），以及通過修行斷除煩惱（修斷使使）。
下等法，包含十界（十種界別，指眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界），四入（四種入，指眼入、耳入、鼻入、舌入），五陰（五蘊，指色蘊、受蘊、想蘊、行蘊、識蘊）。八智（八種智慧，指世俗智、法智、類智、苦智、集智、滅智、道智、盡智）能夠知曉、去除，滅智和道智，三種識（三種意識，指眼識、耳識、鼻識）能夠識別，一切煩惱。 中等法，包含十八界（十八界，指六根、六塵、六識），十二入（十二入，指六根、六塵），五陰。八智慧夠知曉、去除，滅智和道智，六種識（六種意識，指眼識、耳識、鼻識、舌識、身識、意識）能夠識別，三界（三界，指欲界、色界、無色界）中一切普遍存在的煩惱以及通過修行斷除的煩惱。 上等法，包含三界，二入（二種入，指意入、法入），五陰。八智慧夠知曉、去除苦智和集智，一種識（一種意識，指意識）能夠識別，煩惱所不能影響的。
小法和大法，包含十八界，十二入，五陰。九智（九種智慧，指法智、類智、苦智、集智、滅智、道智、盡智、無生智、他心智）能夠知曉、去除滅智，六種識能夠識別，一切煩惱。
無量法、意樂法（令人愉悅的法）、非意樂法（不令人愉悅的法）、非意樂非不意樂法（既不令人愉悅也不令人不愉悅的法），包含十八界，十二入，五陰。十智（十種智慧，指法智、類智、苦智、集智、滅智、道智、盡智、無生智、他心智、世俗智）能夠知曉，六種識能夠識別，一切煩惱。
樂俱法（與快樂相關的法），包含八界（八種界，指眼界、耳界、鼻界、舌界、身界、意界、色界、聲界），二入（二種入，指意入、法入），三陰（三蘊，指受蘊、想蘊、行蘊）。九智慧夠知曉、去除滅智，一種識能夠識別，一切煩惱，除了欲界（欲界，指六慾天）中與無漏（無漏，指沒有煩惱）相關的疑惑，以及與此相應的無明（無明，指不明白事理的根本），其餘欲界的一切煩惱。 苦俱法（與痛苦相關的法），包含八界，二入，三陰。七智（七種智慧，指法智、類智、苦智、集智、道智、盡智、無生智）能夠知曉、去除比智（比智，指通過比較推理得到的智慧）以及滅道智，一種識能夠識別，欲界的一切煩惱。 不苦不樂俱法（與不苦不樂相關的法），包含八界，二入，三陰。九智慧夠知曉、去除滅智，一種識能夠識別，一切煩惱。 俱起法（同時生起的法）、俱住法（同時存在的法）、俱滅法（同時滅去的法），包含十八界，十二入，五陰。九智慧夠知曉、去除滅智，六種識能夠識別，一切煩惱。 非俱起法（非同時生起的法）、非俱住法（非同時存在的法）、非俱滅法（非同時滅去的法），不包含於一界、一入、陰。六智（六種智慧，指法智、類智、盡智、無生智、他心智、世俗智）能夠知曉、去除知他心智以及苦集道智，一種識能夠識別，煩惱所不能影響的。 心俱起法（與心同時生起的法），包含十一界（十一界，指眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、法界），十一入（十一入，指眼入、耳入、鼻入、舌入、身入、意入、色入、聲入、香入、味入、法入），四陰（四蘊，指受蘊、想蘊、行蘊、識蘊）。九智慧夠知曉、去除滅智，六種識能夠識別，一切煩惱。 心俱住法（與心同時存在的法），包含一界、一入、四陰。九智慧夠知曉、去除滅智，一種識能夠識別，一切煩惱。 心俱滅法（與心同時滅去的法），包含十界（十種界，指眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界），十入（十種入，指眼入、耳入、鼻入、舌入、身入、意入、色入、聲入、香入、味入），四陰。九智慧夠知曉、去除滅智，五種識能夠識別，一切煩惱。 非心俱起法（非與心同時生起的法）、非心俱住法（非與心同時存在的法）、非...
【English Translation】 English version: Cutting off all fetters (Saṃyojana, referring to the root of afflictions), and eliminating fetters through cultivation (Bhāvanāpahātabba).
Inferior Dharmas (Adhamma), encompassed by the ten Dhātus (ten realms, referring to eye-dhātu, ear-dhātu, nose-dhātu, tongue-dhātu, body-dhātu, mind-dhātu, form-dhātu, sound-dhātu, smell-dhātu, taste-dhātu), four Āyatanas (four entrances, referring to eye-āyatana, ear-āyatana, nose-āyatana, tongue-āyatana), five Skandhas (five aggregates, referring to rūpa-skandha, vedanā-skandha, saṃjñā-skandha, saṃskāra-skandha, vijñāna-skandha). Eight Wisdoms (eight kinds of wisdom, referring to mundane wisdom, dharma-wisdom, inferential wisdom, suffering-wisdom, arising-wisdom, cessation-wisdom, path-wisdom, extinction-wisdom) can know and remove, cessation-wisdom and path-wisdom, three consciousnesses (three kinds of consciousness, referring to eye-consciousness, ear-consciousness, nose-consciousness) can recognize, all fetters. Intermediate Dharmas, encompassed by the eighteen Dhātus (eighteen realms, referring to six sense bases, six sense objects, six consciousnesses), twelve Āyatanas (twelve entrances, referring to six sense bases, six sense objects), five Skandhas. Eight Wisdoms can know and remove, cessation-wisdom and path-wisdom, six consciousnesses (six kinds of consciousness, referring to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) can recognize, all pervasive fetters and fetters eliminated through cultivation in the three realms (three realms, referring to Kāmadhātu, Rūpadhātu, Arūpadhātu). Superior Dharmas, encompassed by the three realms, two Āyatanas (two entrances, referring to mind-āyatana, dharma-āyatana), five Skandhas. Eight Wisdoms can know and remove suffering-wisdom and arising-wisdom, one consciousness (one kind of consciousness, referring to mind-consciousness) can recognize, what is not affected by fetters.
Minor Dharmas and Major Dharmas, encompassed by the eighteen Dhātus, twelve Āyatanas, five Skandhas. Nine Wisdoms (nine kinds of wisdom, referring to dharma-wisdom, inferential wisdom, suffering-wisdom, arising-wisdom, cessation-wisdom, path-wisdom, extinction-wisdom, non-arising wisdom, mind-reading wisdom) can know and remove cessation-wisdom, six consciousnesses can recognize, all fetters.
Immeasurable Dharmas, Pleasant Dharmas, Unpleasant Dharmas, Neither Pleasant nor Unpleasant Dharmas, encompassed by the eighteen Dhātus, twelve Āyatanas, five Skandhas. Ten Wisdoms (ten kinds of wisdom, referring to dharma-wisdom, inferential wisdom, suffering-wisdom, arising-wisdom, cessation-wisdom, path-wisdom, extinction-wisdom, non-arising wisdom, mind-reading wisdom, mundane wisdom) can know, six consciousnesses can recognize, all fetters.
Dharmas associated with pleasure (Sukha-sahagata), encompassed by the eight Dhātus (eight realms, referring to eye-dhātu, ear-dhātu, nose-dhātu, tongue-dhātu, body-dhātu, mind-dhātu, form-dhātu, sound-dhātu), two Āyatanas (two entrances, referring to mind-āyatana, dharma-āyatana), three Skandhas (three aggregates, referring to vedanā-skandha, saṃjñā-skandha, saṃskāra-skandha). Nine Wisdoms can know and remove cessation-wisdom, one consciousness can recognize, all fetters, except for doubt related to the unconditioned (Anāsrava, referring to without afflictions) in the desire realm (Kāmadhātu, referring to the realm of desire) and ignorance (Avidyā, referring to fundamental ignorance) corresponding to it, all other fetters in the desire realm. Dharmas associated with suffering (Dukkha-sahagata), encompassed by the eight Dhātus, two Āyatanas, three Skandhas. Seven Wisdoms (seven kinds of wisdom, referring to dharma-wisdom, inferential wisdom, suffering-wisdom, arising-wisdom, path-wisdom, extinction-wisdom, non-arising wisdom) can know and remove comparative wisdom (Pariccheda-jñāna, referring to wisdom obtained through comparative reasoning) and cessation-path wisdom, one consciousness can recognize, all fetters in the desire realm. Dharmas associated with neither pleasure nor suffering (Adukkhamasukha-sahagata), encompassed by the eight Dhātus, two Āyatanas, three Skandhas. Nine Wisdoms can know and remove cessation-wisdom, one consciousness can recognize, all fetters. Dharmas arising together (Samutpāda-sahagata), Dharmas abiding together (Sthiti-sahagata), Dharmas ceasing together (Nirodha-sahagata), encompassed by the eighteen Dhātus, twelve Āyatanas, five Skandhas. Nine Wisdoms can know and remove cessation-wisdom, six consciousnesses can recognize, all fetters. Dharmas not arising together (Na samutpāda-sahagata), Dharmas not abiding together (Na sthiti-sahagata), Dharmas not ceasing together (Na nirodha-sahagata), not encompassed by one Dhātu, one Āyatana, Skandha. Six Wisdoms (six kinds of wisdom, referring to dharma-wisdom, inferential wisdom, extinction-wisdom, non-arising wisdom, mind-reading wisdom, mundane wisdom) can know and remove mind-reading wisdom and suffering-arising-path wisdom, one consciousness can recognize, what is not affected by fetters. Dharmas arising together with mind (Citta-samutpāda-sahagata), encompassed by the eleven Dhātus (eleven realms, referring to eye-dhātu, ear-dhātu, nose-dhātu, tongue-dhātu, body-dhātu, mind-dhātu, form-dhātu, sound-dhātu, smell-dhātu, taste-dhātu, dharma-dhātu), eleven Āyatanas (eleven entrances, referring to eye-āyatana, ear-āyatana, nose-āyatana, tongue-āyatana, body-āyatana, mind-āyatana, form-āyatana, sound-āyatana, smell-āyatana, taste-āyatana, dharma-āyatana), four Skandhas (four aggregates, referring to vedanā-skandha, saṃjñā-skandha, saṃskāra-skandha, vijñāna-skandha). Nine Wisdoms can know and remove cessation-wisdom, six consciousnesses can recognize, all fetters. Dharmas abiding together with mind (Citta-sthiti-sahagata), encompassed by one Dhātu, one Āyatana, four Skandhas. Nine Wisdoms can know and remove cessation-wisdom, one consciousness can recognize, all fetters. Dharmas ceasing together with mind (Citta-nirodha-sahagata), encompassed by the ten Dhātus (ten realms, referring to eye-dhātu, ear-dhātu, nose-dhātu, tongue-dhātu, body-dhātu, mind-dhātu, form-dhātu, sound-dhātu, smell-dhātu), ten Āyatanas (ten entrances, referring to eye-āyatana, ear-āyatana, nose-āyatana, tongue-āyatana, body-āyatana, mind-āyatana, form-āyatana, sound-āyatana, smell-āyatana), four Skandhas. Nine Wisdoms can know and remove cessation-wisdom, five consciousnesses can recognize, all fetters. Dharmas not arising together with mind (Na citta-samutpāda-sahagata), Dharmas not abiding together with mind (Na citta-sthiti-sahagata), Dharmas not...
心俱滅法，十八界十二入三陰攝，十智知，六識識，一切使使。
欲界，十界四入五陰攝，七智知除比智及滅道智，三識識，欲界有漏緣使使。如欲界，瞋恚界亦如是。害界，五界四入五陰攝，七智知除比智及滅道智，三識識，欲界一切遍使使及修斷使使。
出要界，十界四入五陰攝，十智知，三識識，三界一切遍使使及修斷使使。無瞋界、無害界，十界四入五陰攝，九智知除滅智，三識識，三界一切遍使使及修斷使使。
欲界，十八界十二入五陰攝，七智知除比智及滅道智，六識識，欲界一切使使。色界，十四界十入五陰攝，七智知除法智及滅道智，四識識，色界一切使使。無色界，三界二入四陰攝，六智知除法智知他心智及滅道智，一識識，無色界一切使使。
欲界色界是名色界者，十八界十二入五陰攝，八智知除滅道智，六識識，欲色二界一切使使。四無色是名無色界者，三界二入四陰攝，六智知除法智知他心智及滅道智，一識識，無色界一切使使。數滅及非數滅是名滅界者，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。一切色法是名色界者，十一界十一入一陰攝，八智知除知他心智及滅智，六識識，欲色二界一切遍使使及修斷使使。除數滅及非數滅餘一切
【現代漢語翻譯】 現代漢語譯本：心與俱滅之法，被十八界（十八界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）、十二入（十二入：眼入、耳入、鼻入、舌入、身入、意入、色入、聲入、香入、味入、觸入、法入）、三陰（三陰：色陰、受陰、想陰）所包含，為十智（十智：世俗智、法智、類智、苦智、集智、滅智、道智、他心智、盡智、無生智）所知，為六識（六識：眼識、耳識、鼻識、舌識、身識、意識）所識，受一切煩惱的驅使。
欲界（欲界：佛教宇宙觀中眾生因有情慾而居住的世界），被十界（十界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界）、四入（四入：眼入、耳入、鼻入、舌入）、五陰（五陰：色陰、受陰、想陰、行陰、識陰）所包含，為七智（七智：世俗智、法智、苦智、集智、道智、盡智、無生智）所知，除了比智（比智：通過比較推理獲得的智慧）和滅道智（滅道智：關於滅諦和道諦的智慧），為三識（三識：眼識、耳識、身識）所識，受欲界有漏（有漏：指有煩惱，會產生惡果的行為）的煩惱驅使。如同欲界一樣，瞋恚界（瞋恚界：充滿憤怒和憎恨的世界）也是如此。害界（害界：充滿傷害和惡意行為的世界），被五界（五界：眼界、耳界、鼻界、身界、意界）、四入（四入：眼入、耳入、鼻入、舌入）、五陰（五陰：色陰、受陰、想陰、行陰、識陰）所包含，為七智（七智：世俗智、法智、苦智、集智、道智、盡智、無生智）所知，除了比智（比智：通過比較推理獲得的智慧）和滅道智（滅道智：關於滅諦和道諦的智慧），為三識（三識：眼識、耳識、身識）所識，受欲界一切普遍存在的煩惱以及修斷（修斷：通過修行斷除的煩惱）的煩惱驅使。
出要界（出要界：尋求解脫和超越的世界），被十界（十界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界）、四入（四入：眼入、耳入、鼻入、舌入）、五陰（五陰：色陰、受陰、想陰、行陰、識陰）所包含，為十智（十智：世俗智、法智、類智、苦智、集智、滅智、道智、他心智、盡智、無生智）所知，為三識（三識：眼識、耳識、身識）所識，受三界（三界：欲界、色界、無色界）一切普遍存在的煩惱以及修斷（修斷：通過修行斷除的煩惱）的煩惱驅使。無瞋界（無瞋界：沒有憤怒和憎恨的世界）、無害界（無害界：沒有傷害和惡意行為的世界），被十界（十界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界）、四入（四入：眼入、耳入、鼻入、舌入）、五陰（五陰：色陰、受陰、想陰、行陰、識陰）所包含，為九智（九智：世俗智、法智、類智、苦智、集智、道智、他心智、盡智、無生智）所知，除了滅智（滅智：關於滅諦的智慧），為三識（三識：眼識、耳識、身識）所識，受三界（三界：欲界、色界、無色界）一切普遍存在的煩惱以及修斷（修斷：通過修行斷除的煩惱）的煩惱驅使。
欲界（欲界：佛教宇宙觀中眾生因有情慾而居住的世界），被十八界（十八界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）、十二入（十二入：眼入、耳入、鼻入、舌入、身入、意入、色入、聲入、香入、味入、觸入、法入）、五陰（五陰：色陰、受陰、想陰、行陰、識陰）所包含，為七智（七智：世俗智、法智、苦智、集智、道智、盡智、無生智）所知，除了比智（比智：通過比較推理獲得的智慧）和滅道智（滅道智：關於滅諦和道諦的智慧），為六識（六識：眼識、耳識、鼻識、舌識、身識、意識）所識，受欲界一切煩惱的驅使。，被十四界（十四界：待定）、十入（十入：待定）、五陰（五陰：色陰、受陰、想陰、行陰、識陰）所包含，為七智（七智：世俗智、法智、苦智、集智、道智、盡智、無生智）所知，除了法智（法智：關於欲界法的智慧）和滅道智（滅道智：關於滅諦和道諦的智慧），為四識（四識：待定）所識，受一切煩惱的驅使。無，被三界（三界：欲界、色界、無色界）、二入（二入：待定）、四陰（四陰：受陰、想陰、行陰、識陰）所包含，為六智（六智：世俗智、類智、苦智、集智、盡智、無生智）所知，除了法智（法智：關於欲界法的智慧）、知他心智（知他心智：瞭解他人內心的智慧）和滅道智（滅道智：關於滅諦和道諦的智慧），為一識（一識：待定）所識，受無一切煩惱的驅使。
欲界（欲界：佛教宇宙觀中眾生因有情慾而居住的世界）被稱為，被十八界（十八界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）、十二入（十二入：眼入、耳入、鼻入、舌入、身入、意入、色入、聲入、香入、味入、觸入、法入）、五陰（五陰：色陰、受陰、想陰、行陰、識陰）所包含，為八智（八智：世俗智、法智、類智、苦智、集智、道智、盡智、無生智）所知，除了滅道智（滅道智：關於滅諦和道諦的智慧），為六識（六識：眼識、耳識、鼻識、舌識、身識、意識）所識，受欲界和色界（色界：佛教宇宙觀中脫離情慾但仍有色相的眾生所居住的世界）一切煩惱的驅使。四無色（四無色：空無邊處、識無邊處、無所有處、非想非非想處）被稱為無，被三界（三界：欲界、色界、無色界）、二入（二入：待定）、四陰（四陰：受陰、想陰、行陰、識陰）所包含，為六智（六智：世俗智、類智、苦智、集智、盡智、無生智）所知，除了法智（法智：關於欲界法的智慧）、知他心智（知他心智：瞭解他人內心的智慧）和滅道智（滅道智：關於滅諦和道諦的智慧），為一識（一識：待定）所識，受無一切煩惱的驅使。數滅（數滅：通過智慧力量達到的滅盡）以及非數滅（非數滅：非通過智慧力量達到的滅盡）被稱為滅界（滅界：煩惱止息的境界），不被任何界（界：構成要素）、入（入：感覺器官與對像之間的聯繫）、陰（陰：構成要素）所包含，為六智（六智：世俗智、類智、苦智、集智、盡智、無生智）所知，除了知他心智（知他心智：瞭解他人內心的智慧）以及苦集道智（苦集道智：關於苦諦、集諦和道諦的智慧），為一識（一識：待定）所識，不受任何煩惱的驅使。一切色法（色法：有形物質）被稱為**，被十一界（十一界：待定）、十一入（十一入：待定）、一陰（一陰：色陰）所包含，為八智（八智：世俗智、法智、類智、苦智、集智、道智、盡智、無生智）所知，除了知他心智（知他心智：瞭解他人內心的智慧）和滅智（滅智：關於滅諦的智慧），為六識（六識：眼識、耳識、鼻識、舌識、身識、意識）所識，受欲界和色界（色界：佛教宇宙觀中脫離情慾但仍有色相的眾生所居住的世界）一切普遍存在的煩惱以及修斷（修斷：通過修行斷除的煩惱）的煩惱驅使。除了數滅（數滅：通過智慧力量達到的滅盡）以及非數滅（非數滅：非通過智慧力量達到的滅盡）之外，其餘一切
【English Translation】 English version: States that perish together with the mind are encompassed by the eighteen realms (eighteen realms: eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), the twelve entrances (twelve entrances: eye entrance, ear entrance, nose entrance, tongue entrance, body entrance, mind entrance, form entrance, sound entrance, smell entrance, taste entrance, touch entrance, dharma entrance), and the three aggregates (three aggregates: form aggregate, feeling aggregate, perception aggregate). They are known by the ten wisdoms (ten wisdoms: conventional wisdom, dharma wisdom, inferential wisdom, wisdom of suffering, wisdom of origination, wisdom of cessation, wisdom of the path, wisdom of knowing others' minds, wisdom of exhaustion, wisdom of non-arising), cognized by the six consciousnesses (six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), and are driven by all defilements.
The desire realm (desire realm: the world where beings live driven by desires) is encompassed by the ten realms (ten realms: eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm), the four entrances (four entrances: eye entrance, ear entrance, nose entrance, tongue entrance), and the five aggregates (five aggregates: form aggregate, feeling aggregate, perception aggregate, mental formations aggregate, consciousness aggregate). It is known by the seven wisdoms (seven wisdoms: conventional wisdom, dharma wisdom, wisdom of suffering, wisdom of origination, wisdom of the path, wisdom of exhaustion, wisdom of non-arising), excluding inferential wisdom (inferential wisdom: wisdom gained through comparative reasoning) and the wisdom of cessation and the path (wisdom of cessation and the path: wisdom concerning the truth of cessation and the truth of the path), cognized by the three consciousnesses (three consciousnesses: eye consciousness, ear consciousness, body consciousness), and is driven by the defilements associated with the desire realm that are subject to outflows (subject to outflows: actions that are tainted with defilements and lead to negative consequences). Like the desire realm, the realm of anger (realm of anger: a world full of anger and hatred) is also the same. The realm of harm (realm of harm: a world full of harm and malicious actions) is encompassed by the five realms (five realms: eye realm, ear realm, nose realm, tongue realm, body realm), the four entrances (four entrances: eye entrance, ear entrance, nose entrance, tongue entrance), and the five aggregates (five aggregates: form aggregate, feeling aggregate, perception aggregate, mental formations aggregate, consciousness aggregate). It is known by the seven wisdoms (seven wisdoms: conventional wisdom, dharma wisdom, wisdom of suffering, wisdom of origination, wisdom of the path, wisdom of exhaustion, wisdom of non-arising), excluding inferential wisdom (inferential wisdom: wisdom gained through comparative reasoning) and the wisdom of cessation and the path (wisdom of cessation and the path: wisdom concerning the truth of cessation and the truth of the path), cognized by the three consciousnesses (three consciousnesses: eye consciousness, ear consciousness, body consciousness), and is driven by all pervasive defilements of the desire realm and the defilements that are abandoned through cultivation (abandoned through cultivation: defilements that are eliminated through practice).
The realm of escape (realm of escape: the world seeking liberation and transcendence) is encompassed by the ten realms (ten realms: eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm), the four entrances (four entrances: eye entrance, ear entrance, nose entrance, tongue entrance), and the five aggregates (five aggregates: form aggregate, feeling aggregate, perception aggregate, mental formations aggregate, consciousness aggregate). It is known by the ten wisdoms (ten wisdoms: conventional wisdom, dharma wisdom, inferential wisdom, wisdom of suffering, wisdom of origination, wisdom of cessation, wisdom of the path, wisdom of knowing others' minds, wisdom of exhaustion, wisdom of non-arising), cognized by the three consciousnesses (three consciousnesses: eye consciousness, ear consciousness, body consciousness), and is driven by all pervasive defilements of the three realms (three realms: desire realm, form realm, formless realm) and the defilements that are abandoned through cultivation (abandoned through cultivation: defilements that are eliminated through practice). The realm without anger (realm without anger: a world without anger and hatred), the realm without harm (realm without harm: a world without harm and malicious actions) are encompassed by the ten realms (ten realms: eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm), the four entrances (four entrances: eye entrance, ear entrance, nose entrance, tongue entrance), and the five aggregates (five aggregates: form aggregate, feeling aggregate, perception aggregate, mental formations aggregate, consciousness aggregate). It is known by the nine wisdoms (nine wisdoms: conventional wisdom, dharma wisdom, inferential wisdom, wisdom of suffering, wisdom of origination, wisdom of the path, wisdom of knowing others' minds, wisdom of exhaustion, wisdom of non-arising), excluding the wisdom of cessation (wisdom of cessation: wisdom concerning the truth of cessation), cognized by the three consciousnesses (three consciousnesses: eye consciousness, ear consciousness, body consciousness), and is driven by all pervasive defilements of the three realms (three realms: desire realm, form realm, formless realm) and the defilements that are abandoned through cultivation (abandoned through cultivation: defilements that are eliminated through practice).
The desire realm (desire realm: the world where beings live driven by desires) is encompassed by the eighteen realms (eighteen realms: eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), the twelve entrances (twelve entrances: eye entrance, ear entrance, nose entrance, tongue entrance, body entrance, mind entrance, form entrance, sound entrance, smell entrance, taste entrance, touch entrance, dharma entrance), and the five aggregates (five aggregates: form aggregate, feeling aggregate, perception aggregate, mental formations aggregate, consciousness aggregate). It is known by the seven wisdoms (seven wisdoms: conventional wisdom, dharma wisdom, wisdom of suffering, wisdom of origination, wisdom of the path, wisdom of exhaustion, wisdom of non-arising), excluding inferential wisdom (inferential wisdom: wisdom gained through comparative reasoning) and the wisdom of cessation and the path (wisdom of cessation and the path: wisdom concerning the truth of cessation and the truth of the path), cognized by the six consciousnesses (six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), and is driven by all defilements of the desire realm. ** is encompassed by the fourteen realms (fourteen realms: to be determined), the ten entrances (ten entrances: to be determined), and the five aggregates (five aggregates: form aggregate, feeling aggregate, perception aggregate, mental formations aggregate, consciousness aggregate). It is known by the seven wisdoms (seven wisdoms: conventional wisdom, dharma wisdom, wisdom of suffering, wisdom of origination, wisdom of the path, wisdom of exhaustion, wisdom of non-arising), excluding dharma wisdom (dharma wisdom: wisdom concerning the laws of the desire realm) and the wisdom of cessation and the path (wisdom of cessation and the path: wisdom concerning the truth of cessation and the truth of the path), cognized by the four consciousnesses (four consciousnesses: to be determined), and is driven by all defilements of . Without , it is encompassed by the three realms (three realms: desire realm, form realm, formless realm), the two entrances (two entrances: to be determined), and the four aggregates (four aggregates: feeling aggregate, perception aggregate, mental formations aggregate, consciousness aggregate). It is known by the six wisdoms (six wisdoms: conventional wisdom, inferential wisdom, wisdom of suffering, wisdom of origination, wisdom of exhaustion, wisdom of non-arising), excluding dharma wisdom (dharma wisdom: wisdom concerning the laws of the desire realm), the wisdom of knowing others' minds (wisdom of knowing others' minds: wisdom to understand the minds of others), and the wisdom of cessation and the path (wisdom of cessation and the path: wisdom concerning the truth of cessation and the truth of the path), cognized by one consciousness (one consciousness: to be determined), and is driven by all defilements of without **.
The desire realm (desire realm: the world where beings live driven by desires) ** called ** is encompassed by the eighteen realms (eighteen realms: eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), the twelve entrances (twelve entrances: eye entrance, ear entrance, nose entrance, tongue entrance, body entrance, mind entrance, form entrance, sound entrance, smell entrance, taste entrance, touch entrance, dharma entrance), and the five aggregates (five aggregates: form aggregate, feeling aggregate, perception aggregate, mental formations aggregate, consciousness aggregate). It is known by the eight wisdoms (eight wisdoms: conventional wisdom, dharma wisdom, inferential wisdom, wisdom of suffering, wisdom of origination, wisdom of the path, wisdom of exhaustion, wisdom of non-arising), excluding the wisdom of cessation and the path (wisdom of cessation and the path: wisdom concerning the truth of cessation and the truth of the path), cognized by the six consciousnesses (six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), and is driven by all defilements of the desire realm and the form realm (form realm: the world where beings live detached from desires but still possess form). The four formless realms (four formless realms: the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception) called without ** are encompassed by the three realms (three realms: desire realm, form realm, formless realm), the two entrances (two entrances: to be determined), and the four aggregates (four aggregates: feeling aggregate, perception aggregate, mental formations aggregate, consciousness aggregate). It is known by the six wisdoms (six wisdoms: conventional wisdom, inferential wisdom, wisdom of suffering, wisdom of origination, wisdom of exhaustion, wisdom of non-arising), excluding dharma wisdom (dharma wisdom: wisdom concerning the laws of the desire realm), the wisdom of knowing others' minds (wisdom of knowing others' minds: wisdom to understand the minds of others), and the wisdom of cessation and the path (wisdom of cessation and the path: wisdom concerning the truth of cessation and the truth of the path), cognized by one consciousness (one consciousness: to be determined), and is driven by all defilements of without **. Cessation through wisdom (cessation through wisdom: cessation achieved through the power of wisdom) and cessation not through wisdom (cessation not through wisdom: cessation not achieved through the power of wisdom) called the realm of cessation (realm of cessation: the state where defilements cease) are not encompassed by any realm (realm: constituent element), entrance (entrance: the connection between sense organs and objects), or aggregate (aggregate: constituent element). It is known by the six wisdoms (six wisdoms: conventional wisdom, inferential wisdom, wisdom of suffering, wisdom of origination, wisdom of exhaustion, wisdom of non-arising), excluding the wisdom of knowing others' minds (wisdom of knowing others' minds: wisdom to understand the minds of others) and the wisdom of suffering, origination, and the path (wisdom of suffering, origination, and the path: wisdom concerning the truth of suffering, the truth of origination, and the truth of the path), cognized by one consciousness (one consciousness: to be determined), and is not driven by any defilements. All forms (forms: tangible matter) called ** are encompassed by the eleven realms (eleven realms: to be determined), the eleven entrances (eleven entrances: to be determined), and one aggregate (one aggregate: form aggregate). It is known by the eight wisdoms (eight wisdoms: conventional wisdom, dharma wisdom, inferential wisdom, wisdom of suffering, wisdom of origination, wisdom of the path, wisdom of exhaustion, wisdom of non-arising), excluding the wisdom of knowing others' minds (wisdom of knowing others' minds: wisdom to understand the minds of others) and the wisdom of cessation (wisdom of cessation: wisdom concerning the truth of cessation), cognized by the six consciousnesses (six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), and is driven by all pervasive defilements of the desire realm and the form realm (form realm: the world where beings live detached from desires but still possess form) and the defilements that are abandoned through cultivation (abandoned through cultivation: defilements that are eliminated through practice). Except for cessation through wisdom (cessation through wisdom: cessation achieved through the power of wisdom) and cessation not through wisdom (cessation not through wisdom: cessation not achieved through the power of wisdom), all the rest
非色法是名無色界者，八界二入四陰攝，九智知除滅智，一識識，一切使使。數滅及非數滅是名滅界者，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。欲有，十八界十二入五陰攝，七智知除比智及滅道智，六識識，欲界一切使使。色有，十四界十入五陰攝，七智知除法智及滅道智，四識識，色界一切使使。無色有，三界二入四陰攝，六智知除法智知他心智及滅道智，一識識，無色界一切使使。
欲漏，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界一切使使。有漏，一界一入一陰攝，七智知除法智及滅道智，一識識，色無色界一切使使。無明漏，一界一入一陰攝，八智知除滅道智，一識識，除無漏緣無明餘一切使使。
眾事分阿毗曇論卷第六 大正藏第 26 冊 No. 1541 眾事分阿毗曇論
眾事分阿毗曇論卷第七
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
分別攝品第六之四
三世及三世說事，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。欲界苦苦，十八界十二入五陰攝，七智知除比智及滅道智，六識識，欲界一切使使。色界變苦苦，十四界十入五陰攝，七智知除法智及滅道智，四識識，色界一切
【現代漢語翻譯】 現代漢語譯本 『非色法』是指沒有形體的『名』（nāma，精神現象），它被包含在八界、二入、四陰之中。可以用九種智慧去了解，除了『滅智』（nirodha-ñāṇa）。由一種『識』（viññāṇa，意識）來識別，被一切『隨眠』（anusaya，潛在的煩惱）所驅使。『數滅』（saṅkhata-nirodha，有為滅）和『非數滅』（asaṅkhata-nirodha，無為滅）被稱為『滅界』（nirodha-dhātu，止息界），它不被任何界、入、陰所包含。可以用六種智慧去了解，除了『知他心智』（paracitta-ñāṇa，他心智）以及『苦集道智』（dukkha-samudaya-magga-ñāṇa，苦集滅道智）。由一種『識』來識別，不被任何『隨眠』所驅使。『欲有』（kāma-bhava，欲界有），被包含在十八界、十二入、五陰之中。可以用七種智慧去了解，除了『比智』（sāmañña-ñāṇa，類比智）以及『滅道智』。由六種『識』來識別，被欲界的一切『隨眠』所驅使。『色有』（rūpa-bhava，色界有），被包含在十四界、十入、五陰之中。可以用七種智慧去了解，除了『法智』（dhamma-ñāṇa，法智）以及『滅道智』。由四種『識』來識別，被『色』（rūpa，色界）的一切『隨眠』所驅使。『無色有』（arūpa-bhava，無色界有），被包含在三界、二入、四陰之中。可以用六種智慧去了解，除了『法智』、『知他心智』以及『滅道智』。由一種『識』來識別，被『無色』（arūpa，無色界）的一切『隨眠』所驅使。
『欲漏』（kāmāsava，欲漏），被包含在一界、一入、一陰之中。可以用七種智慧去了解，除了『比智』以及『滅道智』。由一種『識』來識別，被欲界的一切『隨眠』所驅使。『有漏』（bhavāsava，有漏），被包含在一界、一入、一陰之中。可以用七種智慧去了解，除了『法智』以及『滅道智』。由一種『識』來識別，被色界和無色界的一切『隨眠』所驅使。『無明漏』（avijjāsava，無明漏），被包含在一界、一入、一陰之中。可以用八種智慧去了解，除了『滅道智』。由一種『識』來識別，除了與『無漏』（anāsava，無漏）相關的『緣』（paccaya，緣）之外，被其餘的一切『隨眠』所驅使。
《眾事分阿毗曇論》卷第六 大正藏第 26 冊 No. 1541 《眾事分阿毗曇論》
《眾事分阿毗曇論》卷第七
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
分別攝品第六之四
『三世』（ অতীত, বর্তমান, ভবিষ্যৎ，過去、現在、未來）及『三世說事』，被包含在十八界、十二入、五陰之中。可以用九種智慧去了解，除了『滅智』。由六種『識』來識別，被一切『隨眠』所驅使。欲界的『苦苦』（dukkha-dukkha，苦苦），被包含在十八界、十二入、五陰之中。可以用七種智慧去了解，除了『比智』以及『滅道智』。由六種『識』來識別，被欲界的一切『隨眠』所驅使。『色』（rūpa，色界）的『變苦苦』，被包含在十四界、十入、五陰之中。可以用七種智慧去了解，除了『法智』以及『滅道智』。由四種『識』來識別，被『色』的一切
【English Translation】 English version 'Non-corporeal phenomena' refers to 'nāma' (name, mental phenomena) which has no form, and it is included within the eight dhātus (界, realms/elements), two āyatanas (入, sense bases), and four khandhas (陰, aggregates). It can be understood by nine kinds of jñāna (智, wisdom), except for nirodha-ñāṇa (滅智, knowledge of cessation). It is cognized by one kind of viññāṇa (識, consciousness), and is driven by all anusayas (隨眠, latent defilements). 'Saṅkhata-nirodha' (數滅, conditioned cessation) and 'asaṅkhata-nirodha' (非數滅, unconditioned cessation) are called nirodha-dhātu (滅界, cessation realm), which is not included by any dhātu, āyatana, or khandha. It can be understood by six kinds of jñāna, except for paracitta-ñāṇa (知他心智, knowledge of the minds of others) and dukkha-samudaya-magga-ñāṇa (苦集道智, knowledge of suffering, its origin, and the path to its cessation). It is cognized by one kind of viññāṇa, and is not driven by any anusaya. 'Kāma-bhava' (欲有, existence in the desire realm) is included within the eighteen dhātus, twelve āyatanas, and five khandhas. It can be understood by seven kinds of jñāna, except for sāmañña-ñāṇa (比智, analogical knowledge) and the knowledge of cessation and the path. It is cognized by six kinds of viññāṇa, and is driven by all anusayas of the desire realm. 'Rūpa-bhava' (色有, existence in the form realm) is included within the fourteen dhātus, ten āyatanas, and five khandhas. It can be understood by seven kinds of jñāna, except for dhamma-ñāṇa (法智, knowledge of the law) and the knowledge of cessation and the path. It is cognized by four kinds of viññāṇa, and is driven by all anusayas of 'rūpa' (色, form realm). 'Arūpa-bhava' (無色有, existence in the formless realm) is included within the three dhātus, two āyatanas, and four khandhas. It can be understood by six kinds of jñāna, except for dhamma-ñāṇa, knowledge of the minds of others, and the knowledge of cessation and the path. It is cognized by one kind of viññāṇa, and is driven by all anusayas of 'arūpa' (無色, formless realm).
'Kāmāsava' (欲漏, the taint of desire) is included within one dhātu, one āyatana, and one khandha. It can be understood by seven kinds of jñāna, except for analogical knowledge and the knowledge of cessation and the path. It is cognized by one kind of viññāṇa, and is driven by all anusayas of the desire realm. 'Bhavāsava' (有漏, the taint of existence) is included within one dhātu, one āyatana, and one khandha. It can be understood by seven kinds of jñāna, except for dhamma-ñāṇa and the knowledge of cessation and the path. It is cognized by one kind of viññāṇa, and is driven by all anusayas of the form and formless realms. 'Avijjāsava' (無明漏, the taint of ignorance) is included within one dhātu, one āyatana, and one khandha. It can be understood by eight kinds of jñāna, except for the knowledge of cessation and the path. It is cognized by one kind of viññāṇa, and is driven by all the remaining anusayas except for those related to 'anāsava' (無漏, taintlessness).
Abhidharma of Various Matters, Volume 6 Taisho Tripitaka Volume 26, No. 1541, Abhidharma of Various Matters
Abhidharma of Various Matters, Volume 7
Composed by Venerable Vasumitra (世友)
Translated by Tripiṭaka Guṇabhadra of the Song Dynasty and Bodhiyashas
Section on Distinctions, Chapter 6, Part 4
'The three times' ( অতীত, বর্তমান, ভবিষ্যৎ, past, present, future) and 'matters pertaining to the three times' are included within the eighteen dhātus, twelve āyatanas, and five khandhas. They can be understood by nine kinds of jñāna, except for the knowledge of cessation. They are cognized by six kinds of viññāṇa, and are driven by all anusayas. 'Dukkha-dukkha' (苦苦, the suffering of suffering) of the desire realm is included within the eighteen dhātus, twelve āyatanas, and five khandhas. It can be understood by seven kinds of jñāna, except for analogical knowledge and the knowledge of cessation and the path. It is cognized by six kinds of viññāṇa, and is driven by all anusayas of the desire realm. 'Vipariṇāma-dukkha' (變苦苦, the suffering of change) of 'rūpa' (色, the form realm) is included within the fourteen dhātus, ten āyatanas, and five khandhas. It can be understood by seven kinds of jñāna, except for dhamma-ñāṇa and the knowledge of cessation and the path. It is cognized by four kinds of viññāṇa, and is driven by all of 'rūpa'
使使。無色界行苦苦，三界二入四陰攝，六智知除法智知他心智及滅道智，一識識，無色界一切使使。複次苦受苦苦，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界一切使使。樂受變苦苦，一界一入一陰攝，九智知除滅智，一識識，色界一切使使，除欲界無漏緣疑及彼相應無明余欲界一切使使。不苦不樂受行苦苦，一界一入一陰攝，九智知除滅智，一識識，一切使使。
有覺有觀法，八界二入四陰攝，九智知除滅智，一識識，欲色二界一切使使。無覺有觀法，三界二入四陰攝，九智知除滅智，一識識，欲色二界一切使使。無覺無觀法，十三界十二入五陰攝，十智知，六識識，色無色界一切使使，欲界有漏緣使使。有覺有觀地，十八界十二入五陰攝，九智知除滅智，六識識，欲色二界一切使使。無覺有觀地，三界二入五陰攝，九智知除滅智，一識識，色界一切遍使使及修斷使使。無覺無觀地，十一界十入五陰攝，九智知除滅智，四識識，色無色界一切使使。
身業，二界二入一陰攝，八智知除知他心智及滅智，二識識，欲色二界一切遍使使及修斷使使。如身業，口業亦如是。意業，一界一入一陰攝，九智知除滅智，一識識，一切使使。
善業，三界二入二陰攝，九智知除滅智，三識識，三
【現代漢語翻譯】 現代漢語譯本： 使（Śīla，戒）。無行苦苦，包含於三界、二入、四陰中，六智（指法智、他心智及滅道智）能夠去除，一識（指意識）能夠識別，沒有一切使（anuśaya，隨眠）的使。其次，苦受是苦苦，包含於一界、一入、一陰中，七智（指比智及滅道智）能夠去除，一識能夠識別，是欲界的一切使。樂受是變苦苦，包含於一界、一入、一陰中，九智（去除滅智）能夠去除，一識能夠識別，是色界和無色界的一切使，去除欲界無漏的緣疑及與其相應的無明，其餘是欲界的一切使。不苦不樂受是行苦苦，包含於一界、一入、一陰中，九智（去除滅智）能夠去除，一識能夠識別，是一切使。 有覺有觀法，包含於八界、二入、四陰中，九智（去除滅智）能夠去除，一識能夠識別，是欲界和色界的一切使。無覺有觀法，包含於三界、二入、四陰中，九智（去除滅智）能夠去除，一識能夠識別，是欲界和色界的一切使。無覺無觀法，包含於十三界、十二入、五陰中，十智慧夠知，六識能夠識別，是色界和無色界的一切使，以及欲界有漏的緣使。有覺有觀地，包含於十八界、十二入、五陰中，九智（去除滅智）能夠去除，六識能夠識別，是欲界和色界的一切使。無覺有觀地，包含於三界、二入、五陰中，九智（去除滅智）能夠去除，一識能夠識別，是色界和無色界的一切遍使以及修斷使。無覺無觀地，包含於十一界、十入、五陰中，九智（去除滅智）能夠去除，四識能夠識別，是色界和無色界的一切使。 身業（kāya-karma，身體的行為），包含於二界、二入、一陰中，八智（去除他心智及滅智）能夠去除，二識能夠識別，是欲界和色界的一切遍使以及修斷使。如同身業，口業（vak-karma，語言的行為）也是如此。意業（manas-karma，思想的行為），包含於一界、一入、一陰中，九智（去除滅智）能夠去除，一識能夠識別，是一切使。 善業（kuśala-karma，善的行為），包含於三界、二入、二陰中，九智（去除滅智）能夠去除，三識能夠識別，是三
【English Translation】 English version: Śīla (Morality). No suffering of suffering of activity, included in the three realms, two entrances, and four aggregates, six knowledges (referring to knowledge of the Dharma, knowledge of others' minds, and knowledge of cessation and the path) can remove, one consciousness (referring to consciousness) can recognize, there is no anusaya (latent tendencies) of all anusaya. Secondly, painful feeling is the suffering of suffering, included in one realm, one entrance, and one aggregate, seven knowledges (referring to comparative knowledge and knowledge of cessation and the path) can remove, one consciousness can recognize, it is all anusaya of the desire realm. Pleasant feeling is the suffering of suffering of change, included in one realm, one entrance, and one aggregate, nine knowledges (removing knowledge of cessation) can remove, one consciousness can recognize, it is all anusaya of the form and formless realms, removing the non-outflow dependent doubt of the desire realm and the ignorance corresponding to it, the rest are all anusaya of the desire realm. Neither painful nor pleasant feeling is the suffering of suffering of activity, included in one realm, one entrance, and one aggregate, nine knowledges (removing knowledge of cessation) can remove, one consciousness can recognize, it is all anusaya. Conscious and observant dharmas, included in eight realms, two entrances, and four aggregates, nine knowledges (removing knowledge of cessation) can remove, one consciousness can recognize, it is all anusaya of the desire and form realms. Unconscious and observant dharmas, included in three realms, two entrances, and four aggregates, nine knowledges (removing knowledge of cessation) can remove, one consciousness can recognize, it is all anusaya of the desire and form realms. Unconscious and unobservant dharmas, included in thirteen realms, twelve entrances, and five aggregates, ten knowledges can know, six consciousnesses can recognize, it is all anusaya of the form and formless realms, and the dependent anusaya of the desire realm with outflows. Conscious and observant grounds, included in eighteen realms, twelve entrances, and five aggregates, nine knowledges (removing knowledge of cessation) can remove, six consciousnesses can recognize, it is all anusaya of the desire and form realms. Unconscious and observant grounds, included in three realms, two entrances, and five aggregates, nine knowledges (removing knowledge of cessation) can remove, one consciousness can recognize, it is all pervasive anusaya of the form and formless realms and the anusaya to be abandoned through cultivation. Unconscious and unobservant grounds, included in eleven realms, ten entrances, and five aggregates, nine knowledges (removing knowledge of cessation) can remove, four consciousnesses can recognize, it is all anusaya of the form and formless realms. Kāya-karma (bodily action), included in two realms, two entrances, and one aggregate, eight knowledges (removing knowledge of others' minds and knowledge of cessation) can remove, two consciousnesses can recognize, it is all pervasive anusaya of the desire and form realms and the anusaya to be abandoned through cultivation. Like bodily action, vak-karma (verbal action) is also the same. Manas-karma (mental action), included in one realm, one entrance, and one aggregate, nine knowledges (removing knowledge of cessation) can remove, one consciousness can recognize, it is all anusaya. Kuśala-karma (wholesome action), included in three realms, two entrances, and two aggregates, nine knowledges (removing knowledge of cessation) can remove, three consciousnesses can recognize, it is three
界一切遍使使及修斷使使。不善業，三界三入二陰攝，七智知除比智及滅道智，三識識，欲界一切使使。無記業，三界三入二陰攝，八智知除滅道智，三識識，色無色界一切，欲界二身見集斷一切遍使使，及修斷使使。
學業，一界一入二陰攝，七智知除苦集滅智，一識識，使所不使。如學業，無學業亦如是。非學非無學業，三界三入二陰攝，八智知除滅道智，三識識，一切使使。
見斷業，一界一入一陰攝，八智知除滅道智，一識識，見斷一切使使。修斷業，三界三入二陰攝，八智知除滅道智，三識識，修斷一切使使及一切遍使使。不斷業，一界一入二陰攝，七智知除苦集滅智，一識識，使所不使。
現法受業、生受業、后受業，三界三入二陰攝，八智知除滅道智，三識識，欲界一切使使，色無色界一切遍使使，及修斷使使。
樂受業，三界三入二陰攝，八智知除滅道智，三識識，欲色二界一切遍使使及修斷使使。苦受業，三界三入二陰攝，七智知除比智及滅道智，三識識，欲界一切使使。不苦不樂受業，一界一入二陰攝，七智知除法智及滅道智，一識識，色無色界一切遍使使，及修斷使使(三法竟)。
身念處，十一界十一入一陰攝，八智知除知他心智及滅智，六識識，欲色二界
【現代漢語翻譯】 現代漢語譯本 遍一切處之煩惱以及修道所斷之煩惱。不善業，包含於三界、三種所入、兩種蘊中，七種智慧能夠知曉，除了比智以及滅道智，三種識能夠識別，是欲界的一切煩惱。無記業，包含於三界、三種所入、兩種蘊中，八種智慧能夠知曉，除了滅道智，三種識能夠識別，是色界和無色界的一切，欲界的二身見（認為身體是我或我所擁有的錯誤見解）以及集諦所斷的一切遍使（普遍存在的煩惱），以及修道所斷之煩惱。
有學之業，包含於一界、一種所入、兩種蘊中，七種智慧能夠知曉，除了苦集滅智，一種識能夠識別，是煩惱所不能控制的。如同有學之業，無學之業也是如此。非有學非無學之業，包含於三界、三種所入、兩種蘊中，八種智慧能夠知曉，除了滅道智，三種識能夠識別，是一切煩惱。
見道所斷之業，包含於一界、一種所入、一種蘊中，八種智慧能夠知曉，除了滅道智，一種識能夠識別，是見道所斷的一切煩惱。修道所斷之業，包含於三界、三種所入、兩種蘊中，八種智慧能夠知曉，除了滅道智，三種識能夠識別，是修道所斷的一切煩惱以及一切遍使。不斷之業，包含於一界、一種所入、兩種蘊中，七種智慧能夠知曉，除了苦集滅智，一種識能夠識別，是煩惱所不能控制的。
現法受業（當下體驗果報的業）、生受業（下一世體驗果報的業）、后受業（在隨後的世體驗果報的業），包含於三界、三種所入、兩種蘊中，八種智慧能夠知曉，除了滅道智，三種識能夠識別，是欲界的一切煩惱，色界和無色界的一切遍使，以及修道所斷之煩惱。
樂受業（帶來快樂感受的業），包含於三界、三種所入、兩種蘊中，八種智慧能夠知曉，除了滅道智，三種識能夠識別，是欲界和色界的一切遍使以及修道所斷之煩惱。苦受業（帶來痛苦感受的業），包含於三界、三種所入、兩種蘊中，七種智慧能夠知曉，除了比智以及滅道智，三種識能夠識別，是欲界的一切煩惱。不苦不樂受業（帶來非苦非樂感受的業），包含於一界、一種所入、兩種蘊中，七種智慧能夠知曉，除了法智以及滅道智，一種識能夠識別，是色界和無色界的一切遍使，以及修道所斷之煩惱（三種法門結束）。
身念處（對身體的覺察），包含於十一界、十一種所入、一種蘊中，八種智慧能夠知曉，除了知他心智以及滅智，六種識能夠識別，是欲界和色界
【English Translation】 English version The pervasive afflictions and the afflictions to be abandoned by cultivation in all realms. Unwholesome karma is contained within the three realms, three entrances, and two aggregates; seven wisdoms can know it, except for comparative wisdom and the wisdom of cessation and the path; three consciousnesses can cognize it; it is all the afflictions of the desire realm. Indeterminate karma is contained within the three realms, three entrances, and two aggregates; eight wisdoms can know it, except for the wisdom of cessation and the path; three consciousnesses can cognize it; it is all of the form and formless realms, all pervasive afflictions to be abandoned by the two views of self (the false view that the body is 'I' or belongs to 'me') and the afflictions to be abandoned by the path of accumulation in the desire realm, and the afflictions to be abandoned by cultivation.
Karma of a learner is contained within one realm, one entrance, and two aggregates; seven wisdoms can know it, except for the wisdom of suffering, accumulation, and cessation; one consciousness can cognize it; it is not afflicted by afflictions. Like the karma of a learner, so too is the karma of a non-learner. Karma that is neither of a learner nor a non-learner is contained within the three realms, three entrances, and two aggregates; eight wisdoms can know it, except for the wisdom of cessation and the path; three consciousnesses can cognize it; it is all afflictions.
Karma to be abandoned by the path of seeing is contained within one realm, one entrance, and one aggregate; eight wisdoms can know it, except for the wisdom of cessation and the path; one consciousness can cognize it; it is all afflictions to be abandoned by the path of seeing. Karma to be abandoned by the path of cultivation is contained within the three realms, three entrances, and two aggregates; eight wisdoms can know it, except for the wisdom of cessation and the path; three consciousnesses can cognize it; it is all afflictions to be abandoned by the path of cultivation and all pervasive afflictions. Karma that is not abandoned is contained within one realm, one entrance, and two aggregates; seven wisdoms can know it, except for the wisdom of suffering, accumulation, and cessation; one consciousness can cognize it; it is not afflicted by afflictions.
Karma to be experienced in the present life, karma to be experienced in the next life, karma to be experienced in subsequent lives, is contained within the three realms, three entrances, and two aggregates; eight wisdoms can know it, except for the wisdom of cessation and the path; three consciousnesses can cognize it; it is all afflictions of the desire realm, all pervasive afflictions of the form and formless realms, and afflictions to be abandoned by cultivation.
Karma of pleasant feeling is contained within the three realms, three entrances, and two aggregates; eight wisdoms can know it, except for the wisdom of cessation and the path; three consciousnesses can cognize it; it is all pervasive afflictions of the desire and form realms and afflictions to be abandoned by cultivation. Karma of painful feeling is contained within the three realms, three entrances, and two aggregates; seven wisdoms can know it, except for comparative wisdom and the wisdom of cessation and the path; three consciousnesses can cognize it; it is all afflictions of the desire realm. Karma of neither-painful-nor-pleasant feeling is contained within one realm, one entrance, and two aggregates; seven wisdoms can know it, except for the wisdom of the Dharma and the wisdom of cessation and the path; one consciousness can cognize it; it is all pervasive afflictions of the form and formless realms, and afflictions to be abandoned by cultivation (the three dharmas are completed).
Mindfulness of the body is contained within eleven realms, eleven entrances, and one aggregate; eight wisdoms can know it, except for the wisdom of knowing the minds of others and the wisdom of cessation; six consciousnesses can cognize it; it is the desire and form realms.
一切遍使使及修斷使使。受念處，一界一入一陰攝，九智知除滅智，一識識，一切使使。心念處，七界一入一陰攝，九智知除滅智，一識識，一切使使。法念處，一界一入二陰攝，十智知，一識識，一切使使。複次身增上彼道生善有漏及無漏、受心法增上彼道生善有漏及無漏、四正勤、四神足，三界二入五陰攝，九智知除滅智，一識識，三界一切遍使使及修斷使使。
禪，三界二入五陰攝，九智知除滅智，一識識，色界一切遍使使及修斷使使。
苦諦，十八界十二入五陰攝，八智知除滅道智，六識識，一切使使。如苦諦，集諦亦如是。滅體，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。道諦，三界二入五陰攝，七智知除苦集滅智，一識識，使所不使。
慈悲喜捨，三界二入五陰攝，七智知除法智及滅道智，一識識，色界一切遍使使及修斷使使。
空入處、識入處、無所有入處，三界二入四陰攝，七智知除法智、知他心智、滅智，一識識，無色界一切使使。非想非非想入處，三界二入四陰攝，六智知除法智、知他心智及滅、道智，一識識，無色界一切使使。
四聖種，三界二入五陰攝，九智知除滅智，一識識，三界一切遍使使及修斷使使。
有為沙門果
【現代漢語翻譯】 現代漢語譯本 身念處，由一界（界，dhatu），一入（入，ayatana），一陰（陰，skandha）所攝，九智（智，jnana）所知，能去除滅盡之智，一識（識，vijnana）所識，為一切使（使，anusaya）所使。受念處，由一界，一入，一陰所攝，九智所知，能去除滅盡之智，一識所識，為一切使所使。心念處，由七界，一入，一陰所攝，九智所知，能去除滅盡之智，一識所識，為一切使所使。法念處，由一界，一入，二陰所攝，十智所知，一識所識，為一切使所使。再次，以身為增上緣，彼道所生的善，有漏（有漏，sasrava）及無漏（無漏，anasrava）；以受、心、法為增上緣，彼道所生的善，有漏及無漏；四正勤（四正勤，catvari samyakpradhanani），四神足（四神足，catvarah rddhipadah），由三界（三界，trayo dhatavah），二入，五陰所攝，九智所知，能去除滅盡之智，一識所識，為三界一切遍使（遍使，sarvatraga anusaya）所使及修斷使（修斷使，bhavana-prahata-anusaya）所使。
禪（禪，dhyana），由三界，二入，五陰所攝，九智所知，能去除滅盡之智，一識所識，為一切遍使所使及修斷使所使。
苦諦（苦諦，duhkha satya），由十八界，十二入，五陰所攝，八智所知，能去除滅道智，六識所識，為一切使所使。如苦諦，集諦（集諦，samudaya satya）亦如是。滅諦（滅諦，nirodha satya），由一界，一入，陰所不攝，六智所知，能去除知他心智及苦集道智，一識所識，非使所使。道諦（道諦，marga satya），由三界，二入，五陰所攝，七智所知，能去除苦集滅智，一識所識，非使所使。
慈悲喜捨（慈悲喜捨，catasro apramanah），由三界，二入，五陰所攝，七智所知，能去除法智及滅道智，一識所識，為一切遍使所使及修斷使所使。
空入處（空入處，akasanantyayatana），識入處（識入處，vijnananantyayatana），無所有入處（無所有入處，akimcanyayatana），由三界，二入，四陰所攝，七智所知，能去除法智、知他心智、滅智，一識所識，非一切使所使。非想非非想入處（非想非非想入處，nevasamjnanasamjnayatana），由三界，二入，四陰所攝，六智所知，能去除法智、知他心智及滅、道智，一識所識，非一切使所使。
四聖種（四聖種，catvary aryavamsah），由三界，二入，五陰所攝，九智所知，能去除滅盡之智，一識所識，為三界一切遍使所使及修斷使所使。
有為沙門果
【English Translation】 English version Body mindfulness, encompassed by one realm (dhatu), one entrance (ayatana), and one aggregate (skandha), known by nine knowledges (jnana), excluding the knowledge of cessation, cognized by one consciousness (vijnana), is subject to all latent tendencies (anusaya). Feeling mindfulness, encompassed by one realm, one entrance, and one aggregate, known by nine knowledges, excluding the knowledge of cessation, cognized by one consciousness, is subject to all latent tendencies. Mind mindfulness, encompassed by seven realms, one entrance, and one aggregate, known by nine knowledges, excluding the knowledge of cessation, cognized by one consciousness, is subject to all latent tendencies. Dharma mindfulness, encompassed by one realm, one entrance, and two aggregates, known by ten knowledges, cognized by one consciousness, is subject to all latent tendencies. Furthermore, with the body as the dominant condition, the wholesome, defiled (sasrava) and undefiled (anasrava) qualities arising from that path; with feeling, mind, and dharma as the dominant condition, the wholesome, defiled and undefiled qualities arising from that path; the four right exertions (catvari samyakpradhanani), the four bases of psychic power (catvarah rddhipadah), encompassed by the three realms (trayo dhatavah), two entrances, and five aggregates, known by nine knowledges, excluding the knowledge of cessation, cognized by one consciousness, are subject to all pervasive latent tendencies (sarvatraga anusaya) of the three realms and the latent tendencies eradicated by cultivation (bhavana-prahata-anusaya).
Dhyana (dhyana), encompassed by the three realms, two entrances, and five aggregates, known by nine knowledges, excluding the knowledge of cessation, cognized by one consciousness, is subject to all pervasive latent tendencies and the latent tendencies eradicated by cultivation.
The truth of suffering (duhkha satya), encompassed by the eighteen realms, twelve entrances, and five aggregates, known by eight knowledges, excluding the knowledge of cessation and the knowledge of the path, cognized by six consciousnesses, is subject to all latent tendencies. Just as with the truth of suffering, so too with the truth of origin (samudaya satya). The truth of cessation (nirodha satya), not encompassed by any realm, entrance, or aggregate, known by six knowledges, excluding the knowledge of knowing others' minds and the knowledge of suffering, origin, and the path, cognized by one consciousness, is not subject to any latent tendencies. The truth of the path (marga satya), encompassed by the three realms, two entrances, and five aggregates, known by seven knowledges, excluding the knowledge of suffering, origin, and cessation, cognized by one consciousness, is not subject to any latent tendencies.
Loving-kindness, compassion, sympathetic joy, and equanimity (catasro apramanah), encompassed by the three realms, two entrances, and five aggregates, known by seven knowledges, excluding the knowledge of dharma and the knowledge of cessation and the path, cognized by one consciousness, are subject to all pervasive latent tendencies and the latent tendencies eradicated by cultivation.
The sphere of infinite space (akasanantyayatana), the sphere of infinite consciousness (vijnananantyayatana), the sphere of nothingness (akimcanyayatana), encompassed by the three realms, two entrances, and four aggregates, known by seven knowledges, excluding the knowledge of dharma, the knowledge of knowing others' minds, and the knowledge of cessation, cognized by one consciousness, are not subject to any latent tendencies. The sphere of neither perception nor non-perception (nevasamjnanasamjnayatana), encompassed by the three realms, two entrances, and four aggregates, known by six knowledges, excluding the knowledge of dharma, the knowledge of knowing others' minds, and the knowledge of cessation and the path, cognized by one consciousness, are not subject to any latent tendencies.
The four noble lineages (catvary aryavamsah), encompassed by the three realms, two entrances, and five aggregates, known by nine knowledges, excluding the knowledge of cessation, cognized by one consciousness, are subject to all pervasive latent tendencies of the three realms and the latent tendencies eradicated by cultivation.
The conditioned fruits of the ascetic life.
，三界二入五陰攝，七智知除苦集滅智，一識識，使所不使。無為沙門果，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。
法智，一界一入一陰攝，六智知除比智及苦集滅智，一識識，使所不使。比智，一界一入一陰攝，六智知除法智及苦集滅智，一識識，使所不使。知他心智，一界一入一陰攝，九智知除滅智，一識識，色界一切遍使使及修斷使使。等智，一界一入一陰攝，八智知除滅道智，一識識，除見無漏緣餘一切使使。余智，一界一入一陰攝，七智知除苦集滅智，一識識，使所不使。
義辯及應辯，一界一入一陰攝，九智知除滅智，一識識，三界一切遍使使及修斷使使。法辯及辭辯，一界一入一陰攝，八智知除滅道智，一識識，欲色二界一切遍使使及修斷使使。
因緣，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。次第緣，八界二入四陰攝，九智知除滅智，一識識，一切使使。所緣緣及增上緣，十八界十二入五陰攝，十智知，六識識，一切使使。
摶食，三界三入一陰攝，六智知除比智、知他心智及滅道智，四識識，欲界一切遍使使及修斷使使。觸食及意思食，一界一入一陰攝，八智知除滅道智，一識識，一切使使。識食，七界一入一陰攝，八
【現代漢語翻譯】 現代漢語譯本： 三界（欲界、色界、無色界），二入（眼入、耳入等十二入中的兩種），五陰（色、受、想、行、識五種構成要素）所包含。七智（法智、比智、他心智、世俗智、苦智、集智、道智）能知曉並去除苦智、集智、滅智。一種識能識別，能驅使那些不應該驅使的。無為沙門果（指阿羅漢果），一界（法界），一入（法入），為陰所不包含。六智（法智、比智、世俗智、道智、他心智、盡智）能知曉並去除知他心智以及苦智、集智、道智。一種識能識別，能驅使那些不應該驅使的。 法智，一界（法界），一入（法入），一陰（識陰）所包含。六智（世俗智、道智、他心智、盡智、法智、比智）能知曉並去除比智以及苦智、集智、滅智。一種識能識別，能驅使那些不應該驅使的。比智，一界（法界），一入（法入），一陰（識陰）所包含。六智（世俗智、道智、他心智、盡智、法智、比智）能知曉並去除法智以及苦智、集智、滅智。一種識能識別，能驅使那些不應該驅使的。知他心智，一界（法界），一入（法入），一陰（識陰）所包含。九智（法智、比智、世俗智、苦智、集智、道智、滅智、盡智、無生智）能知曉並去除滅智。一種識能識別，能驅使一切普遍存在的煩惱以及修所斷的煩惱。等智，一界（法界），一入（法入），一陰（識陰）所包含。八智（法智、比智、世俗智、苦智、集智、道智、盡智、無生智）能知曉並去除滅智、道智。一種識能識別，能驅使除了見道所斷的無漏法之外的一切煩惱。余智，一界（法界），一入（法入），一陰（識陰）所包含。七智（法智、比智、世俗智、苦智、集智、道智、盡智）能知曉並去除苦智、集智、滅智。一種識能識別，能驅使那些不應該驅使的。 義辯（理解義理的辯才）及應辯（針對具體情況的辯才），一界（法界），一入（法入），一陰（識陰）所包含。九智（法智、比智、世俗智、苦智、集智、道智、滅智、盡智、無生智）能知曉並去除滅智。一種識能識別，能驅使三界（欲界、色界、無色界）一切普遍存在的煩惱以及修所斷的煩惱。法辯（通達諸法的辯才）及辭辯（善於表達的辯才），一界（法界），一入（法入），一陰（識陰）所包含。八智（法智、比智、世俗智、苦智、集智、道智、盡智、無生智）能知曉並去除滅智、道智。一種識能識別，能驅使欲界、色界一切普遍存在的煩惱以及修所斷的煩惱。 因緣，十八界（眼界、耳界等十八界），十二入（眼入、耳入等十二入），五陰（色、受、想、行、識五種構成要素）所包含。九智（法智、比智、世俗智、苦智、集智、道智、滅智、盡智、無生智）能知曉並去除滅智。六識（眼識、耳識等六識）能識別，能驅使一切煩惱。次第緣，八界（眼界、耳界等八界），二入（眼入、耳入），四陰（受、想、行、識四陰）所包含。九智（法智、比智、世俗智、苦智、集智、道智、滅智、盡智、無生智）能知曉並去除滅智。一種識能識別，能驅使一切煩惱。所緣緣及增上緣，十八界（眼界、耳界等十八界），十二入（眼入、耳入等十二入），五陰（色、受、想、行、識五種構成要素）所包含。十智（法智、比智、世俗智、苦智、集智、道智、滅智、盡智、無生智、非智）能知曉，六識（眼識、耳識等六識）能識別，能驅使一切煩惱。 摶食（段食，指有形食物），三界（欲界、色界、無色界），三入（眼入、耳入、身入），一陰（色陰）所包含。六智（世俗智、道智、盡智、法智、比智、他心智）能知曉並去除比智、知他心智以及滅智、道智。四識（眼識、耳識、身識、意識）能識別，能驅使欲界一切普遍存在的煩惱以及修所斷的煩惱。觸食（感覺的滋養）及意思食（意志的滋養），一界（法界），一入（法入），一陰（識陰）所包含。八智（法智、比智、世俗智、苦智、集智、盡智、道智、無生智）能知曉並去除滅智、道智。一種識能識別，能驅使一切煩惱。識食（意識的滋養），七界（眼界、耳界、鼻界、舌界、身界、意界、法界），一入（法入），一陰（識陰）所包含。八
English version: Comprehended by the Three Realms (Desire Realm, Form Realm, Formless Realm), Two Entrances (two of the twelve entrances such as eye-entrance, ear-entrance, etc.), and Five Aggregates (the five aggregates of form, feeling, perception, mental formations, and consciousness). The Seven Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Wisdom of Others' Minds, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path) can know and remove the Wisdom of Suffering, Wisdom of Arising, and Wisdom of Cessation. One consciousness can recognize and drive what should not be driven. The Unconditioned Fruit of a Shramana (referring to the fruit of an Arhat), one realm (Dharma Realm), one entrance (Dharma Entrance), is not comprehended by the aggregates. The Six Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of the Path, Wisdom of Others' Minds, Wisdom of Exhaustion) can know and remove the Wisdom of Others' Minds and the Wisdom of Suffering, Wisdom of Arising, and Wisdom of the Path. One consciousness can recognize and drive what should not be driven. Wisdom of Dharma, comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Six Wisdoms (Conventional Wisdom, Wisdom of the Path, Wisdom of Others' Minds, Wisdom of Exhaustion, Wisdom of Dharma, Wisdom of Analogy) can know and remove the Wisdom of Analogy and the Wisdom of Suffering, Wisdom of Arising, and Wisdom of Cessation. One consciousness can recognize and drive what should not be driven. Wisdom of Analogy, comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Six Wisdoms (Conventional Wisdom, Wisdom of the Path, Wisdom of Others' Minds, Wisdom of Exhaustion, Wisdom of Dharma, Wisdom of Analogy) can know and remove the Wisdom of Dharma and the Wisdom of Suffering, Wisdom of Arising, and Wisdom of Cessation. One consciousness can recognize and drive what should not be driven. Wisdom of Others' Minds, comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Nine Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Cessation, Wisdom of Exhaustion, Wisdom of Non-arising) can know and remove the Wisdom of Cessation. One consciousness can recognize and drive all pervasive afflictions and afflictions to be abandoned by cultivation. Equal Wisdom, comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Eight Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Exhaustion, Wisdom of Non-arising) can know and remove the Wisdom of Cessation and the Wisdom of the Path. One consciousness can recognize and drive all afflictions except for the undefiled Dharma abandoned by seeing the path. Remaining Wisdom, comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Seven Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Exhaustion) can know and remove the Wisdom of Suffering, Wisdom of Arising, and Wisdom of Cessation. One consciousness can recognize and drive what should not be driven. Discriminatory Knowledge of Meaning (the eloquence of understanding the meaning of principles) and Responsive Eloquence (eloquence tailored to specific situations), comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Nine Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Cessation, Wisdom of Exhaustion, Wisdom of Non-arising) can know and remove the Wisdom of Cessation. One consciousness can recognize and drive all pervasive afflictions of the Three Realms (Desire Realm, Form Realm, Formless Realm) and afflictions to be abandoned by cultivation. Discriminatory Knowledge of Dharma (the eloquence of understanding all dharmas) and Eloquence of Expression (the eloquence of skillful expression), comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Eight Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Exhaustion, Wisdom of Non-arising) can know and remove the Wisdom of Cessation and the Wisdom of the Path. One consciousness can recognize and drive all pervasive afflictions of the Desire Realm and Form Realm and afflictions to be abandoned by cultivation. Causal Condition, comprehended by the Eighteen Realms (the eighteen realms such as eye-realm, ear-realm, etc.), the Twelve Entrances (the twelve entrances such as eye-entrance, ear-entrance, etc.), and the Five Aggregates (the five aggregates of form, feeling, perception, mental formations, and consciousness). The Nine Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Cessation, Wisdom of Exhaustion, Wisdom of Non-arising) can know and remove the Wisdom of Cessation. The Six Consciousnesses (eye-consciousness, ear-consciousness, etc.) can recognize and drive all afflictions. Sequential Condition, comprehended by the Eight Realms (the eight realms such as eye-realm, ear-realm, etc.), the Two Entrances (eye-entrance, ear-entrance), and the Four Aggregates (feeling, perception, mental formations, and consciousness). The Nine Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Cessation, Wisdom of Exhaustion, Wisdom of Non-arising) can know and remove the Wisdom of Cessation. One consciousness can recognize and drive all afflictions. Object Condition and Dominant Condition, comprehended by the Eighteen Realms (the eighteen realms such as eye-realm, ear-realm, etc.), the Twelve Entrances (the twelve entrances such as eye-entrance, ear-entrance, etc.), and the Five Aggregates (the five aggregates of form, feeling, perception, mental formations, and consciousness). The Ten Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Cessation, Wisdom of Exhaustion, Wisdom of Non-arising, Non-wisdom) can know, and the Six Consciousnesses (eye-consciousness, ear-consciousness, etc.) can recognize and drive all afflictions. Edible Food (coarse food, referring to tangible food), comprehended by the Three Realms (Desire Realm, Form Realm, Formless Realm), the Three Entrances (eye-entrance, ear-entrance, body-entrance), and one aggregate (Form Aggregate). The Six Wisdoms (Conventional Wisdom, Wisdom of the Path, Wisdom of Exhaustion, Wisdom of Dharma, Wisdom of Analogy, Wisdom of Others' Minds) can know and remove the Wisdom of Analogy, Wisdom of Others' Minds, and the Wisdom of Cessation, Wisdom of the Path. The Four Consciousnesses (eye-consciousness, ear-consciousness, body-consciousness, mind-consciousness) can recognize and drive all pervasive afflictions of the Desire Realm and afflictions to be abandoned by cultivation. Food of Contact (nourishment of sensation) and Food of Volition (nourishment of intention), comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Eight Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of Exhaustion, Wisdom of the Path, Wisdom of Non-arising) can know and remove the Wisdom of Cessation and the Wisdom of the Path. One consciousness can recognize and drive all afflictions. Food of Consciousness (nourishment of consciousness), comprehended by the Seven Realms (eye-realm, ear-realm, nose-realm, tongue-realm, body-realm, mind-realm, dharma-realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). Eight
【English Translation】 English version: Comprehended by the Three Realms (Desire Realm, Form Realm, Formless Realm), Two Entrances (two of the twelve entrances such as eye-entrance, ear-entrance, etc.), and Five Aggregates (the five aggregates of form, feeling, perception, mental formations, and consciousness). The Seven Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Wisdom of Others' Minds, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path) can know and remove the Wisdom of Suffering, Wisdom of Arising, and Wisdom of Cessation. One consciousness can recognize and drive what should not be driven. The Unconditioned Fruit of a Shramana (referring to the fruit of an Arhat), one realm (Dharma Realm), one entrance (Dharma Entrance), is not comprehended by the aggregates. The Six Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of the Path, Wisdom of Others' Minds, Wisdom of Exhaustion) can know and remove the Wisdom of Others' Minds and the Wisdom of Suffering, Wisdom of Arising, and Wisdom of the Path. One consciousness can recognize and drive what should not be driven. Wisdom of Dharma, comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Six Wisdoms (Conventional Wisdom, Wisdom of the Path, Wisdom of Others' Minds, Wisdom of Exhaustion, Wisdom of Dharma, Wisdom of Analogy) can know and remove the Wisdom of Analogy and the Wisdom of Suffering, Wisdom of Arising, and Wisdom of Cessation. One consciousness can recognize and drive what should not be driven. Wisdom of Analogy, comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Six Wisdoms (Conventional Wisdom, Wisdom of the Path, Wisdom of Others' Minds, Wisdom of Exhaustion, Wisdom of Dharma, Wisdom of Analogy) can know and remove the Wisdom of Dharma and the Wisdom of Suffering, Wisdom of Arising, and Wisdom of Cessation. One consciousness can recognize and drive what should not be driven. Wisdom of Others' Minds, comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Nine Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Cessation, Wisdom of Exhaustion, Wisdom of Non-arising) can know and remove the Wisdom of Cessation. One consciousness can recognize and drive all pervasive afflictions and afflictions to be abandoned by cultivation. Equal Wisdom, comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Eight Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Exhaustion, Wisdom of Non-arising) can know and remove the Wisdom of Cessation and the Wisdom of the Path. One consciousness can recognize and drive all afflictions except for the undefiled Dharma abandoned by seeing the path. Remaining Wisdom, comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Seven Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Exhaustion) can know and remove the Wisdom of Suffering, Wisdom of Arising, and Wisdom of Cessation. One consciousness can recognize and drive what should not be driven. Discriminatory Knowledge of Meaning (the eloquence of understanding the meaning of principles) and Responsive Eloquence (eloquence tailored to specific situations), comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Nine Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Cessation, Wisdom of Exhaustion, Wisdom of Non-arising) can know and remove the Wisdom of Cessation. One consciousness can recognize and drive all pervasive afflictions of the Three Realms (Desire Realm, Form Realm, Formless Realm) and afflictions to be abandoned by cultivation. Discriminatory Knowledge of Dharma (the eloquence of understanding all dharmas) and Eloquence of Expression (the eloquence of skillful expression), comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Eight Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Exhaustion, Wisdom of Non-arising) can know and remove the Wisdom of Cessation and the Wisdom of the Path. One consciousness can recognize and drive all pervasive afflictions of the Desire Realm and Form Realm and afflictions to be abandoned by cultivation. Causal Condition, comprehended by the Eighteen Realms (the eighteen realms such as eye-realm, ear-realm, etc.), the Twelve Entrances (the twelve entrances such as eye-entrance, ear-entrance, etc.), and the Five Aggregates (the five aggregates of form, feeling, perception, mental formations, and consciousness). The Nine Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Cessation, Wisdom of Exhaustion, Wisdom of Non-arising) can know and remove the Wisdom of Cessation. The Six Consciousnesses (eye-consciousness, ear-consciousness, etc.) can recognize and drive all afflictions. Sequential Condition, comprehended by the Eight Realms (the eight realms such as eye-realm, ear-realm, etc.), the Two Entrances (eye-entrance, ear-entrance), and the Four Aggregates (feeling, perception, mental formations, and consciousness). The Nine Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Cessation, Wisdom of Exhaustion, Wisdom of Non-arising) can know and remove the Wisdom of Cessation. One consciousness can recognize and drive all afflictions. Object Condition and Dominant Condition, comprehended by the Eighteen Realms (the eighteen realms such as eye-realm, ear-realm, etc.), the Twelve Entrances (the twelve entrances such as eye-entrance, ear-entrance, etc.), and the Five Aggregates (the five aggregates of form, feeling, perception, mental formations, and consciousness). The Ten Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of the Path, Wisdom of Cessation, Wisdom of Exhaustion, Wisdom of Non-arising, Non-wisdom) can know, and the Six Consciousnesses (eye-consciousness, ear-consciousness, etc.) can recognize and drive all afflictions. Edible Food (coarse food, referring to tangible food), comprehended by the Three Realms (Desire Realm, Form Realm, Formless Realm), the Three Entrances (eye-entrance, ear-entrance, body-entrance), and one aggregate (Form Aggregate). The Six Wisdoms (Conventional Wisdom, Wisdom of the Path, Wisdom of Exhaustion, Wisdom of Dharma, Wisdom of Analogy, Wisdom of Others' Minds) can know and remove the Wisdom of Analogy, Wisdom of Others' Minds, and the Wisdom of Cessation, Wisdom of the Path. The Four Consciousnesses (eye-consciousness, ear-consciousness, body-consciousness, mind-consciousness) can recognize and drive all pervasive afflictions of the Desire Realm and afflictions to be abandoned by cultivation. Food of Contact (nourishment of sensation) and Food of Volition (nourishment of intention), comprehended by one realm (Dharma Realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). The Eight Wisdoms (Wisdom of Dharma, Wisdom of Analogy, Conventional Wisdom, Wisdom of Suffering, Wisdom of Arising, Wisdom of Exhaustion, Wisdom of the Path, Wisdom of Non-arising) can know and remove the Wisdom of Cessation and the Wisdom of the Path. One consciousness can recognize and drive all afflictions. Food of Consciousness (nourishment of consciousness), comprehended by the Seven Realms (eye-realm, ear-realm, nose-realm, tongue-realm, body-realm, mind-realm, dharma-realm), one entrance (Dharma Entrance), and one aggregate (Consciousness Aggregate). Eight
智知除滅道智，一識識，一切使使。
欲流，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界一切使使。有流，一界一入一陰攝，七智知除法智及滅道智，一識識，色無色界一切使使。見流，一界一入一陰攝，八智知除滅道智，一識識，見斷有漏緣使使除見相應無漏緣。無明無明流，一界一入一陰攝，八智知除滅道智，一識識，除無漏緣無明餘一切使使。如流，軛亦如是。
欲取，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界一切使使。見取，一界一入一陰攝，八智知除滅道智，一識識，見斷有漏緣使使除見相應無漏緣無明。戒取，一界一入一陰攝，八智知除滅道智，一識識，見苦斷一切使使，見集斷一切遍使使，乃至見道斷有漏緣使使。我取，廣說如有流。
過去法、未來法、現在法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。非過去未來現在法，一界一入一陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。
欲界系法，十八界十二入五陰攝，七智知除比智及滅道智，六識識，欲界一切使使。色界系法，十四界十入五陰攝，七智知除法智及滅道智，四識識，色界一切使使。無色界系法，三界二入四陰攝，六智知除法智、知他心智及滅道智，
{ "translations": [ "現代漢語譯本", "以智慧認知而斷滅道智，以一種識來識別，一切煩惱都隨之斷滅。", "", "欲流（Kāma-ogha，慾望之流），被一界、一入、一陰所包含。七種智慧認知可以斷滅比智（Paricitta-ñāṇa，他心智）和滅道智（Nirodha-magga-ñāṇa，滅盡之道智）。以一種識來識別，欲界的一切煩惱都隨之斷滅。有流（Bhava-ogha，生存之流），被一界、一入、一陰所包含。七種智慧認知可以斷滅法智（Dhamma-ñāṇa，對法的認知）和滅道智。以一種識來識別，色界和無色界的一切煩惱都隨之斷滅。見流（Diṭṭhi-ogha，見解之流），被一界、一入、一陰所包含。八種智慧認知可以斷滅滅道智。以一種識來識別，見斷的有漏緣煩惱隨之斷滅，除了與見解相應的無漏緣。無明流（Avijjā-ogha，無明之流），被一界、一入、一陰所包含。八種智慧認知可以斷滅滅道智。以一種識來識別，除了無漏緣的無明，其餘一切煩惱都隨之斷滅。如流（ भव，Bhava），軛（ योग，yoga）也是如此。", "", "欲取（Kāmūpādāna，對慾望的執取），被一界、一入、一陰所包含。七種智慧認知可以斷滅比智和滅道智。以一種識來識別，欲界的一切煩惱都隨之斷滅。見取（Diṭṭhūpādāna，對見解的執取），被一界、一入、一陰所包含。八種智慧認知可以斷滅滅道智。以一種識來識別，見斷的有漏緣煩惱隨之斷滅，除了與見解相應的無漏緣的無明。戒取（Sīlabbatūpādāna，對戒律的執取），被一界、一入、一陰所包含。八種智慧認知可以斷滅滅道智。以一種識來識別，見苦所斷的一切煩惱，見集所斷的一切普遍煩惱，乃至見道所斷的有漏緣煩惱都隨之斷滅。我取（Attavādūpādāna，對自我的執取），廣說如對有流的描述。", "", "過去法、未來法、現在法，被十八界、十二入、五陰所包含。九種智慧認知可以斷滅滅智（Nirodha-ñāṇa，滅盡智），六種識來識別，一切煩惱都隨之斷滅。非過去、未來、現在法，不被一界、一入、一陰所包含。六種智慧認知可以斷滅知他心智（Paracitta-ñāṇa，知他人心智）以及苦集道智（Dukkha-samudaya-magga-ñāṇa，苦集滅道之智），以一種識來識別，煩惱所不能影響的。", "", "欲界系法，被十八界、十二入、五陰所包含。七種智慧認知可以斷滅比智和滅道智，六種識來識別，欲界的一切煩惱都隨之斷滅。色界系法，被十四界、十入、五陰所包含。七種智慧認知可以斷滅法智和滅道智，四種識來識別，色界的一切煩惱都隨之斷滅。無色界系法，被三界、二入、四陰所包含，六種智慧認知可以斷滅法智、知他心智和滅道智。" ], "english_translations": [ "English version", "Wisdom-knowing eradicates the Path-wisdom; with one consciousness one cognizes, and all fetters are eradicated.", "", 'The flood of desire (Kāma-ogha), is included by one realm, one base, one aggregate. Seven wisdom-knowings eradicate the knowledge of others\' minds (Paricitta-ñāṇa) and the wisdom of the path to cessation (Nirodha-magga-ñāṇa). With one consciousness one cognizes, and all fetters of the desire realm are eradicated. The flood of becoming (Bhava-ogha), is included by one realm, one base, one aggregate. Seven wisdom-knowings eradicate the knowledge of the Dhamma (Dhamma-ñāṇa) and the wisdom of the path to cessation. With one consciousness one cognizes, and all fetters of the form and formless realms are eradicated. The flood of views (Diṭṭhi-ogha), is included by one realm, one base, one aggregate. Eight wisdom-knowings eradicate the wisdom of the path to cessation. With one consciousness one cognizes, and the fetters of the outflows severed by seeing are eradicated, except for the non-outflow related to views. The flood of ignorance (Avijjā-ogha), is included by one realm, one base, one aggregate. Eight wisdom-knowings eradicate the wisdom of the path to cessation. With one consciousness one cognizes, and all fetters are eradicated except for ignorance related to the non-outflows. The same is true for floods and yokes ( योग, yoga).', "", 'Grasping at desire (Kāmūpādāna), is included by one realm, one base, one aggregate. Seven wisdom-knowings eradicate the knowledge of others\' minds and the wisdom of the path to cessation. With one consciousness one cognizes, and all fetters of the desire realm are eradicated. Grasping at views (Diṭṭhūpādāna), is included by one realm, one base, one aggregate. Eight wisdom-knowings eradicate the wisdom of the path to cessation. With one consciousness one cognizes, and the fetters of the outflows severed by seeing are eradicated, except for ignorance related to the non-outflows. Grasping at precepts and vows (Sīlabbatūpādāna), is included by one realm, one base, one aggregate. Eight wisdom-knowings eradicate the wisdom of the path to cessation. With one consciousness one cognizes, and all fetters severed by seeing suffering, all pervasive fetters severed by seeing arising, and even the fetters of the outflows severed by seeing the path are eradicated. Grasping at self-doctrine (Attavādūpādāna), is described broadly as with the flood of becoming.', "", 'Past phenomena, future phenomena, present phenomena, are included by the eighteen realms, twelve bases, five aggregates. Nine wisdom-knowings eradicate the wisdom of cessation (Nirodha-ñāṇa), with six consciousnesses one cognizes, and all fetters are eradicated. Phenomena that are not past, future, or present, are not included by one realm, one base, one aggregate. Six wisdom-knowings eradicate the knowledge of others\' minds and the wisdom of suffering, arising, and the path (Dukkha-samudaya-magga-ñāṇa), with one consciousness one cognizes, and what is not affected by fetters.', "", 'Phenomena pertaining to the desire realm, are included by the eighteen realms, twelve bases, five aggregates. Seven wisdom-knowings eradicate the knowledge of others\' minds and the wisdom of the path to cessation, with six consciousnesses one cognizes, and all fetters of the desire realm are eradicated. Phenomena pertaining to the form realm, are included by the fourteen realms, ten bases, five aggregates. Seven wisdom-knowings eradicate the knowledge of the Dhamma and the wisdom of the path to cessation, with four consciousnesses one cognizes, and all fetters of the form realm are eradicated. Phenomena pertaining to the formless realm, are included by the three realms, two bases, four aggregates, six wisdom-knowings eradicate the knowledge of the Dhamma, the knowledge of others\' minds, and the wisdom of the path to cessation.' ] }
一識識，無色界一切使使。不繫法，三界二入五陰攝，八智知除苦集智，一識識護，使所不使。
善因法，十八界十二入五陰攝，九智知除滅智，六識識，三界一切遍使使及修斷使使。不善因法，十八界十二入五陰攝，七智知除比智及滅道智，六識識，欲界一切使使。無記因法，十八界十二入五陰攝，八智知除滅道智，六識識，一切使使。非善因非不善因非無記因法，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。
有緣緣法，三界二入四陰攝，九智知除滅智，一識識，有為緣使使。無緣緣法，八界二入四陰攝，九智知除滅智，一識識，一切使使。有緣緣無緣緣法，三界二入四陰攝，九智知除滅智，一識識，一切使使。非有緣緣非無緣緣法，十一界十一入二陰攝，九智知除知他心智，六識識，有漏緣使使(四法竟)。
色陰，十一界十一入一陰攝，八智知除知他心智及滅智，六識識，欲色二界一切遍使使及修斷使使。受陰、想陰、行陰，一界一入三陰攝，九智知除滅智，一識識，一切使使。識陰，七界一入一陰攝，九智知除滅智，一識識，一切使使。
色盛陰，十一界十一入一陰攝，七智知除知他心智及滅道智，六識識，欲色二界一切遍使使及修斷使使。受盛陰、想
盛陰、行盛陰，一界一入三陰攝，八智知除滅道智，一識識，一切使使。識盛陰，七界一入一陰攝，八智知除滅道智，一識識，一切使使。
地獄趣、畜生、餓鬼及人趣，十八界十二入五陰攝，七智知除比智及滅道智，六識識，欲界一切使使。天趣，十八界十二入五陰攝，八智知除滅道智，六識識，三界一切使使。
見苦斷煩惱身，一界一入一陰攝，八智知除滅道智，一識識，見苦斷一切使使及見集斷一切遍使使。見集斷煩惱身，一界一入一陰攝，八智知除滅道智，一識識，見集斷一切使使及見苦斷一切遍使使。見滅斷煩惱身，一界一入一陰攝，八智知除滅道智，一識識，見滅斷有漏緣使使及一切遍使使。見道斷煩惱身，一界一入一陰攝，八智知除滅道智，一識識，見道斷有漏緣使使及一切遍使使。修斷煩惱身，一界一入一陰攝，八智知除滅道智，一識識，修斷一切使使及一切遍使使。
色法如色陰。心法如識陰。心法法，一界一入三陰攝，九智知除滅智，一識識，一切使使。心不相應行，一界一入一陰攝，八智知除知他心智及滅智，一識識，有漏緣使使。無為法，廣說如果非果法(五法竟)。
地界，一界一入一陰攝，七智知除知他心智及滅道智，二識識，欲色二界一切遍使使及修斷使使
。如地界，水界、火界、風界、虛空界亦如是。識界，七界一入一陰攝，八智知除滅道智，一識識，一切使使。
見苦斷法，三界二入四陰攝，八智知除滅道智，一識識，見苦斷一切使使及見集斷一切遍使使。見集斷法，三界二入四陰攝，八智知除滅道智，一識識，見集斷一切使使及見苦斷一切遍使使。見滅斷法，三界二入四陰攝，八智知除滅道智，一識識，見道斷一切使使及一切遍使使。見道斷法，三界二入四陰攝，八智知除滅道智，一識識，見道斷一切使使及一切遍使使。修斷法，十八界十二入五陰攝，八智知除滅道智，六識識，修斷一切使使及一切遍使使。不斷法，三界二入五陰攝，八智知除苦集智，一識識，使所不使(六法竟)。
貪慾使及瞋恚使，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界有漏緣使使。有愛使，一界一入一陰攝，七智知除法智及滅道智，一識識，色無色界有漏緣使使。慢使，一界一入一陰攝，八智知除滅道智，一識識，三界有漏緣使使。無明使，一界一入一陰攝，八智知除滅道智，一識識，除無漏緣無明餘一切使使。見使，一界一入一陰攝，八智知除滅道智，一識識，見斷有漏緣使使及見相應無漏緣無明。疑使，一界一入，一陰攝，八智知除滅道智，一識識，見
【現代漢語翻譯】 現代漢語譯本：地界（Dìjiè，地的元素），水界（Shuǐjiè，水的元素），火界（Huǒjiè，火的元素），風界（Fēngjiè，風的元素），虛空界（Xūkōngjiè，空的元素）也是如此。識界（Shìjiè，意識的元素），七界被一入（yī rù，一個處）和一陰（yī yīn，一個蘊）所包含，八智（bā zhì，八種智慧）知曉並去除滅道智（miè dào zhì，關於滅和道的智慧），一識（yī shì，一種意識）識別，一切煩惱都驅使著它。 見苦斷法（jiàn kǔ duàn fǎ，通過觀察苦來斷除煩惱的法），三界（sānjiè，三個界：欲界、色界、無色界）被二入（èr rù，兩個處）和四陰（sì yīn，四個蘊）所包含，八智知曉並去除滅道智，一識識別，通過觀察苦來斷除一切煩惱，以及通過觀察集（jí，苦的根源）來斷除一切普遍的煩惱。見集斷法，三界被二入和四陰所包含，八智知曉並去除滅道智，一識識別，通過觀察集來斷除一切煩惱，以及通過觀察苦來斷除一切普遍的煩惱。見滅斷法（jiàn miè duàn fǎ，通過觀察滅來斷除煩惱的法），三界被二入和四陰所包含，八智知曉並去除滅道智，一識識別，通過觀察道（dào，通往滅的道路）來斷除一切煩惱以及一切普遍的煩惱。見道斷法（jiàn dào duàn fǎ，通過觀察道來斷除煩惱的法），三界被二入和四陰所包含，八智知曉並去除滅道智，一識識別，通過觀察道來斷除一切煩惱以及一切普遍的煩惱。修斷法（xiū duàn fǎ，通過修行來斷除煩惱的法），十八界（shíbā jiè，十八界），十二入（shí'èr rù，十二處）和五陰（wǔ yīn，五蘊）所包含，八智知曉並去除滅道智，六識（liù shì，六種意識）識別，通過修行來斷除一切煩惱以及一切普遍的煩惱。不斷法（bù duàn fǎ，未斷除的法），三界被二入和五陰所包含，八智知曉並去除苦集智（kǔ jí zhì，關於苦和集的智慧），一識識別，煩惱所不能驅使的（六法結束）。 貪慾使（tānyù shǐ，貪慾的煩惱）和瞋恚使（chēn huì shǐ，嗔恨的煩惱），一界（yī jiè，一個界），一入（yī rù，一個處）和一陰（yī yīn，一個蘊）所包含，七智（qī zhì，七種智慧）知曉並去除比智（bǐ zhì，比較的智慧）以及滅道智，一識識別，欲界（yùjiè，慾望的界）的有漏（yǒulòu，有煩惱的）緣使（yuán shǐ，緣于...的煩惱）驅使著它。有愛使（yǒu ài shǐ，對存在的愛的煩惱），一界，一入和一陰所包含，七智知曉並去除法智（fǎ zhì，關於法的智慧）以及滅道智，一識識別，色界（sèjiè，形式的界）和無色界（wúsèjiè，無形式的界）的有漏緣使驅使著它。慢使（màn shǐ，傲慢的煩惱），一界，一入和一陰所包含，八智知曉並去除滅道智，一識識別，三界的有漏緣使驅使著它。無明使（wúmíng shǐ，無明的煩惱），一界，一入和一陰所包含，八智知曉並去除滅道智，一識識別，除了無漏（wúlòu，沒有煩惱的）緣無明（yuán wúmíng，緣于...的無明）之外，一切煩惱都驅使著它。見使（jiàn shǐ，錯誤的見解的煩惱），一界，一入和一陰所包含，八智知曉並去除滅道智，一識識別，通過錯誤的見解來斷除有漏緣使，以及與見解相應的無漏緣無明。疑使（yí shǐ，懷疑的煩惱），一界，一入，一陰所包含，八智知曉並去除滅道智，一識識別，見...
【English Translation】 English version: So are the earth element (Dìjiè), the water element (Shuǐjiè), the fire element (Huǒjiè), the wind element (Fēngjiè), and the space element (Xūkōngjiè). The consciousness element (Shìjiè), the seven elements are included by one sense base (yī rù) and one aggregate (yī yīn), the eight wisdoms (bā zhì) know and remove the wisdom of cessation and the path (miè dào zhì), one consciousness (yī shì) recognizes, and all afflictions drive it. The Dharma (fǎ) of abandoning through seeing suffering (jiàn kǔ duàn fǎ), the three realms (sānjiè: desire realm, form realm, formless realm) are included by two sense bases (èr rù) and four aggregates (sì yīn), the eight wisdoms know and remove the wisdom of cessation and the path, one consciousness recognizes, abandoning all afflictions through seeing suffering, and abandoning all pervasive afflictions through seeing the origin (jí, the root of suffering). The Dharma of abandoning through seeing the origin, the three realms are included by two sense bases and four aggregates, the eight wisdoms know and remove the wisdom of cessation and the path, one consciousness recognizes, abandoning all afflictions through seeing the origin, and abandoning all pervasive afflictions through seeing suffering. The Dharma of abandoning through seeing cessation (jiàn miè duàn fǎ), the three realms are included by two sense bases and four aggregates, the eight wisdoms know and remove the wisdom of cessation and the path, one consciousness recognizes, abandoning all afflictions and all pervasive afflictions through seeing the path (dào, the path to cessation). The Dharma of abandoning through seeing the path (jiàn dào duàn fǎ), the three realms are included by two sense bases and four aggregates, the eight wisdoms know and remove the wisdom of cessation and the path, one consciousness recognizes, abandoning all afflictions and all pervasive afflictions through seeing the path. The Dharma of abandoning through cultivation (xiū duàn fǎ), the eighteen elements (shíbā jiè), twelve sense bases (shí'èr rù) and five aggregates (wǔ yīn) are included, the eight wisdoms know and remove the wisdom of cessation and the path, six consciousnesses (liù shì) recognize, abandoning all afflictions and all pervasive afflictions through cultivation. The Dharma that is not abandoned (bù duàn fǎ), the three realms are included by two sense bases and five aggregates, the eight wisdoms know and remove the wisdom of suffering and origin (kǔ jí zhì), one consciousness recognizes, what afflictions cannot drive (the six Dharmas end). The affliction of greed (tānyù shǐ) and the affliction of hatred (chēn huì shǐ), one element (yī jiè), one sense base (yī rù) and one aggregate (yī yīn) are included, seven wisdoms (qī zhì) know and remove comparative wisdom (bǐ zhì) and the wisdom of cessation and the path, one consciousness recognizes, the defiled (yǒulòu) affliction conditioned by the desire realm (yùjiè) drives it. The affliction of love of existence (yǒu ài shǐ), one element, one sense base and one aggregate are included, seven wisdoms know and remove the wisdom of Dharma (fǎ zhì) and the wisdom of cessation and the path, one consciousness recognizes, the defiled affliction conditioned by the form realm (sèjiè) and the formless realm (wúsèjiè) drives it. The affliction of pride (màn shǐ), one element, one sense base and one aggregate are included, the eight wisdoms know and remove the wisdom of cessation and the path, one consciousness recognizes, the defiled affliction conditioned by the three realms drives it. The affliction of ignorance (wúmíng shǐ), one element, one sense base and one aggregate are included, the eight wisdoms know and remove the wisdom of cessation and the path, one consciousness recognizes, except for the undefiled (wúlòu) ignorance conditioned by... (yuán wúmíng), all afflictions drive it. The affliction of wrong views (jiàn shǐ), one element, one sense base and one aggregate are included, the eight wisdoms know and remove the wisdom of cessation and the path, one consciousness recognizes, abandoning the defiled affliction conditioned by wrong views, and the undefiled ignorance corresponding to views. The affliction of doubt (yí shǐ), one element, one sense base, one aggregate are included, the eight wisdoms know and remove the wisdom of cessation and the path, one consciousness recognizes, seeing...
斷有漏緣使使及疑相應無漏緣無明。
初識住處，十八界十二入五陰攝，七智知除比智及滅道智，六識識，欲界一切使使。第二識住處，十四界十入五陰攝，七智知除法智及滅道智，四識識，色界一切使使。第三、第四識住處，十一界十入五陰攝，七智知除法智及滅道智，一識識，色界一切使使。第五、第六、第七識住處，三界二入四陰攝，六智知除法智、知他心智及滅道智，一識識，無色界一切使使。
七覺支品，一界一入二陰攝，七智知除苦集滅智，一識識，使所不使(七法竟)。
初解脫處及第二、第三解脫處，三界二入五陰攝，七智知除法智及滅道智，一識識，色界一切遍使使及修斷使使。空入處解脫、識入處解脫、無所有入處解脫，三界二入四陰攝，七智知除法智、知他心智及滅智，一識識，無色界一切遍使使及修斷使使。非想非非想入處解脫，三界二入四陰攝，六智知除法智、知他心智及滅道智，一識識，無色界一切遍使使及修斷使使。想受滅入處解脫，一界一入一陰攝，六智知除法智、知他心智及滅道智，一識識，無色界一切遍使使及修斷使使。
八勝處入及八一切入處，三界二入五陰攝，七智知除法智及滅道智，一識識，色界一切遍使使及修斷使使。
道支中正語、
【現代漢語翻譯】 現代漢語譯本： 斷除有漏之緣，由煩惱和與懷疑相應的煩惱所驅動，無漏之緣則由無明所驅動。
最初的識住處，包含十八界（十八界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界），十二入（十二入：眼入、耳入、鼻入、舌入、身入、意入、色入、聲入、香入、味入、觸入、法入），五陰（五陰：色陰、受陰、想陰、行陰、識陰）所攝，七智（七智：法智、類智、苦智、集智、滅智、道智、世俗智）可知，除了比智（比智：通過推理而獲得的智慧）及滅道智（滅道智：關於滅諦和道諦的智慧），六識（六識：眼識、耳識、鼻識、舌識、身識、意識）可識，欲界的一切煩惱驅動。
第二個識住處，包含十四界，十入，五陰所攝，七智可知，除了法智（法智：關於欲界法的智慧）及滅道智，四識可識，一切煩惱驅動。
第三、第四個識住處，包含十一界，十入，五陰所攝，七智可知，除了法智及滅道智，一識可識，一切煩惱驅動。
第五、第六、第七個識住處，包含三界（三界：欲界、色界、無色界），二入，四陰所攝，六智可知，除了法智、知他心智（知他心智：瞭解他人想法的智慧）及滅道智，一識可識，沒有一切煩惱驅動。
七覺支品（七覺支品：念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支），包含一界，一入，二陰所攝，七智可知，除了苦集滅智（苦集滅智：關於苦諦、集諦、滅諦的智慧），一識可識，煩惱所不能驅動（七法完）。
最初的解脫處及第二、第三解脫處，包含三界，二入，五陰所攝，七智可知，除了法智及滅道智，一識可識，一切普遍的煩惱驅動及修斷的煩惱驅動。
空入處解脫（空入處解脫：通過觀想空無邊處而獲得的解脫）、識入處解脫（識入處解脫：通過觀想識無邊處而獲得的解脫）、無所有入處解脫（無所有入處解脫：通過觀想無所有處而獲得的解脫），包含三界，二入，四陰所攝，七智可知，除了法智、知他心智及滅智，一識可識，沒有一切普遍的煩惱驅動及修斷的煩惱驅動。
非想非非想入處解脫（非想非非想入處解脫：通過觀想非想非非想處而獲得的解脫），包含三界，二入，四陰所攝，六智可知，除了法智、知他心智及滅道智，一識可識，沒有一切普遍的煩惱驅動及修斷的煩惱驅動。
想受滅入處解脫（想受滅入處解脫：通過滅盡想和受而獲得的解脫），包含一界，一入，一陰所攝，六智可知，除了法智、知他心智及滅道智，一識可識，沒有一切普遍的煩惱驅動及修斷的煩惱驅動。
八勝處入（八勝處入：八種通過觀想來克服色慾的禪定狀態）及八一切入處（八一切入處：八種通過觀想一切處來達到禪定的狀態），包含三界，二入，五陰所攝，七智可知，除了法智及滅道智，一識可識，一切普遍的煩惱驅動及修斷的煩惱驅動。
道支（道支：八正道的分支）中正語（正語：正確的言語），
【English Translation】 English version: The cause of defilements with outflows is driven by afflictions and afflictions associated with doubt, while the cause of defilements without outflows is driven by ignorance.
The first abode of consciousness, encompassed by the eighteen realms (eighteen realms: eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye-consciousness realm, ear-consciousness realm, nose-consciousness realm, tongue-consciousness realm, body-consciousness realm, mind-consciousness realm), twelve entrances (twelve entrances: eye entrance, ear entrance, nose entrance, tongue entrance, body entrance, mind entrance, form entrance, sound entrance, smell entrance, taste entrance, touch entrance, dharma entrance), and five aggregates (five aggregates: form aggregate, feeling aggregate, perception aggregate, mental formations aggregate, consciousness aggregate), can be known by the seven wisdoms (seven wisdoms: wisdom of the Dharma, wisdom of analogy, wisdom of suffering, wisdom of origination, wisdom of cessation, wisdom of the path, conventional wisdom), except for comparative wisdom (comparative wisdom: wisdom obtained through reasoning) and the wisdom of cessation and the path (wisdom of cessation and the path: wisdom concerning the truth of cessation and the truth of the path), can be cognized by the six consciousnesses (six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), driven by all afflictions of the desire realm.
The second abode of consciousness, encompassed by the fourteen realms, ten entrances, and five aggregates, can be known by the seven wisdoms, except for the wisdom of the Dharma (wisdom of the Dharma: wisdom concerning the Dharma of the desire realm) and the wisdom of cessation and the path, can be cognized by the four consciousnesses, driven by all afflictions.
The third and fourth abodes of consciousness, encompassed by the eleven realms, ten entrances, and five aggregates, can be known by the seven wisdoms, except for the wisdom of the Dharma and the wisdom of cessation and the path, can be cognized by one consciousness, driven by all afflictions.
The fifth, sixth, and seventh abodes of consciousness, encompassed by the three realms (three realms: desire realm, form realm, formless realm), two entrances, and four aggregates, can be known by the six wisdoms, except for the wisdom of the Dharma, the wisdom of knowing others' minds (wisdom of knowing others' minds: wisdom to understand the thoughts of others), and the wisdom of cessation and the path, can be cognized by one consciousness, not driven by all afflictions.
The seven factors of enlightenment (seven factors of enlightenment: mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, equanimity), encompassed by one realm, one entrance, and two aggregates, can be known by the seven wisdoms, except for the wisdom of suffering, origination, and cessation (wisdom of suffering, origination, and cessation: wisdom concerning the truth of suffering, the truth of origination, the truth of cessation), can be cognized by one consciousness, not driven by afflictions (the seven dharmas are complete).
The first liberation and the second and third liberations, encompassed by the three realms, two entrances, and five aggregates, can be known by the seven wisdoms, except for the wisdom of the Dharma and the wisdom of cessation and the path, can be cognized by one consciousness, driven by all pervasive afflictions and afflictions to be abandoned through cultivation.
The liberation of the sphere of infinite space (liberation of the sphere of infinite space: liberation achieved through contemplating the sphere of infinite space), the liberation of the sphere of infinite consciousness (liberation of the sphere of infinite consciousness: liberation achieved through contemplating the sphere of infinite consciousness), the liberation of the sphere of nothingness (liberation of the sphere of nothingness: liberation achieved through contemplating the sphere of nothingness), encompassed by the three realms, two entrances, and four aggregates, can be known by the seven wisdoms, except for the wisdom of the Dharma, the wisdom of knowing others' minds, and the wisdom of cessation, can be cognized by one consciousness, not driven by all pervasive afflictions and afflictions to be abandoned through cultivation.
The liberation of the sphere of neither perception nor non-perception (liberation of the sphere of neither perception nor non-perception: liberation achieved through contemplating the sphere of neither perception nor non-perception), encompassed by the three realms, two entrances, and four aggregates, can be known by the six wisdoms, except for the wisdom of the Dharma, the wisdom of knowing others' minds, and the wisdom of cessation and the path, can be cognized by one consciousness, not driven by all pervasive afflictions and afflictions to be abandoned through cultivation.
The liberation of the cessation of perception and feeling (liberation of the cessation of perception and feeling: liberation achieved through the cessation of perception and feeling), encompassed by one realm, one entrance, and one aggregate, can be known by the six wisdoms, except for the wisdom of the Dharma, the wisdom of knowing others' minds, and the wisdom of cessation and the path, can be cognized by one consciousness, not driven by all pervasive afflictions and afflictions to be abandoned through cultivation.
The eight fields of mastery (eight fields of mastery: eight meditative states achieved through contemplation to overcome desire for form) and the eight spheres of all (eight spheres of all: eight meditative states achieved through contemplating all things), encompassed by the three realms, two entrances, and five aggregates, can be known by the seven wisdoms, except for the wisdom of the Dharma and the wisdom of cessation and the path, can be cognized by one consciousness, driven by all pervasive afflictions and afflictions to be abandoned through cultivation.
In the path factors (path factors: branches of the Noble Eightfold Path), right speech (right speech: correct speech),
正業、正命，一界一入一陰攝，六智知除知他心智及苦集滅智，一識識，使所不使。諸餘道支，一界一入一陰攝，七智知除苦集滅智，一識識，使所不使(八法竟)。
貪慾結及慢結，一界一入一陰攝，八智知除滅道智，一識識，三界有漏緣使使。瞋恚結，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界有漏緣使使。無明結，如無明使。見結，如見使。他取結，一界一入一陰攝，八智知除滅道智，一識識，見斷有漏緣使使。疑結，一界一入一陰攝，八智知除滅道智，一識識，見斷有漏緣使使及疑相應無漏緣無明。慳、嫉二結，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界一切遍使使及修斷使使。
初眾生居處，如初識住處。第二眾生居處，如第二識住處。第三、第四、第五眾生居處，如第三、第四識住處。餘眾生居處，如余識住處(九法竟)。
空一切入處及識一切入處，三界二入四陰攝，六智知除法智、知他心智及滅道智，一識識，無色界一切遍使使及修斷使使。
無學法中正語、正業、正命，一界一入一陰攝，六智知除知他心智及苦集滅智，一識識，使所不使。余無學法，如余道支(十法竟)。
有漏色，十一界十一入一陰攝，七智知除知他心智及滅道智，六
【現代漢語翻譯】 現代漢語譯本： 正業（Samyag-karmānta，正確的行為）、正命（Samyag-ājīva，正確的謀生），由一界（dhātu）、一入（āyatana）、一陰（skandha）所攝，六智（六種智慧）可知，除了知他心智（paracitta-jñāna）及苦集滅智（duḥkha-samudaya-nirodha-jñāna），一識（eka-vijñāna）所識，不應再被煩惱所驅使。其餘道支（mārgaṅga，八正道中的其他部分），由一界、一入、一陰所攝，七智可知，除了苦集滅智，一識所識，不應再被煩惱所驅使（八法竟）。
貪慾結（rāga-saṃyojana）及慢結（māna-saṃyojana），由一界、一入、一陰所攝，八智可知，除了滅道智（nirodha-mārga-jñāna），一識所識，三界（trayo dhātavaḥ，欲界、色界、無色界）有漏（sāsrava）緣使（hetu-prayoga）所驅使。瞋恚結（dveṣa-saṃyojana），由一界、一入、一陰所攝，七智可知，除了比智（anvaya-jñāna）及滅道智，一識所識，欲界（kāma-dhātu）有漏緣使所驅使。無明結（avidyā-saṃyojana），如無明使（avidyā-anuśaya）。見結（dṛṣṭi-saṃyojana），如見使（dṛṣṭi-anuśaya）。他取結（parāmarśa-saṃyojana），由一界、一入、一陰所攝，八智可知，除了滅道智，一識所識，見斷（dṛṣṭi-prahātavya）有漏緣使所驅使。疑結（vicikitsā-saṃyojana），由一界、一入、一陰所攝，八智可知，除了滅道智，一識所識，見斷有漏緣使所驅使及疑相應無漏緣無明（vicikitsā-saṃprayukta-anāsrava-hetu-avidyā）。慳（mātsarya）、嫉（īrṣyā）二結，由一界、一入、一陰所攝，七智可知，除了比智及滅道智，一識所識，欲界一切遍使（kāma-dhātu-sarva-paryavasthāna-anuśaya）所驅使及修斷使（bhāvanā-prahātavya-anuśaya）所驅使。
初眾生居處，如初識住處。第二眾生居處，如第二識住處。第三、第四、第五眾生居處，如第三、第四識住處。餘眾生居處，如余識住處（九法竟）。
空一切入處（ākāśānantyāyatana）及識一切入處（vijñānānantyāyatana），三界二入四陰所攝，六智可知，除了法智（dharma-jñāna）、知他心智及滅道智，一識所識，無色界（ārūpya-dhātu）一切遍使所驅使及修斷使所驅使。
無學法（aśaikṣa-dharma）中正語（Samyag-vāc，正確的言語）、正業、正命，由一界、一入、一陰所攝，六智可知，除了知他心智及苦集滅智，一識所識，不應再被煩惱所驅使。其餘無學法，如其餘道支（十法竟）。
有漏色（sāsrava-rūpa），十一界（ekādaśa-dhātu）十一入（ekādaśa-āyatana）一陰（eka-skandha）所攝，七智可知，除了知他心智及滅道智，六
【English Translation】 English version: 'Right Action' (Samyag-karmānta) and 'Right Livelihood' (Samyag-ājīva), are included within one dhātu (realm), one āyatana (sense base), and one skandha (aggregate); can be known by six jñānas (knowledges), except for paracitta-jñāna (knowledge of others' minds) and duḥkha-samudaya-nirodha-jñāna (knowledge of suffering, its origin, and its cessation); are cognized by one vijñāna (consciousness), and should not be driven by afflictions. The remaining mārgaṅgas (path factors, parts of the Eightfold Path) are included within one dhātu, one āyatana, and one skandha; can be known by seven jñānas, except for duḥkha-samudaya-nirodha-jñāna; are cognized by one vijñāna, and should not be driven by afflictions (End of the Eight Dharmas).
The saṃyojanas (fetters) of rāga (greed) and māna (conceit) are included within one dhātu, one āyatana, and one skandha; can be known by eight jñānas, except for nirodha-mārga-jñāna (knowledge of the cessation of the path); are cognized by one vijñāna, and are driven by sāsrava (defiled) hetu-prayogas (causal applications) of the three dhātus (realms: kāma-dhātu, rūpa-dhātu, arūpa-dhātu). The dveṣa-saṃyojana (fetter of hatred) is included within one dhātu, one āyatana, and one skandha; can be known by seven jñānas, except for anvaya-jñāna (inferential knowledge) and nirodha-mārga-jñāna; are cognized by one vijñāna, and are driven by sāsrava hetu-prayogas of the kāma-dhātu (desire realm). The avidyā-saṃyojana (fetter of ignorance) is like avidyā-anuśaya (latent ignorance). The dṛṣṭi-saṃyojana (fetter of views) is like dṛṣṭi-anuśaya (latent views). The parāmarśa-saṃyojana (fetter of attachment to views) is included within one dhātu, one āyatana, and one skandha; can be known by eight jñānas, except for nirodha-mārga-jñāna; are cognized by one vijñāna, and are driven by dṛṣṭi-prahātavya (abandoned by seeing) sāsrava hetu-prayogas. The vicikitsā-saṃyojana (fetter of doubt) is included within one dhātu, one āyatana, and one skandha; can be known by eight jñānas, except for nirodha-mārga-jñāna; are cognized by one vijñāna, and are driven by dṛṣṭi-prahātavya sāsrava hetu-prayogas and vicikitsā-saṃprayukta-anāsrava-hetu-avidyā (ignorance associated with doubt and unconditioned causes). The mātsarya (stinginess) and īrṣyā (jealousy) saṃyojanas are included within one dhātu, one āyatana, and one skandha; can be known by seven jñānas, except for anvaya-jñāna and nirodha-mārga-jñāna; are cognized by one vijñāna, and are driven by kāma-dhātu-sarva-paryavasthāna-anuśayas (all pervasive latent tendencies of the desire realm) and bhāvanā-prahātavya-anuśayas (latent tendencies abandoned by cultivation).
The first abode of beings is like the first abode of consciousness. The second abode of beings is like the second abode of consciousness. The third, fourth, and fifth abodes of beings are like the third and fourth abodes of consciousness. The remaining abodes of beings are like the remaining abodes of consciousness (End of the Nine Dharmas).
The ākāśānantyāyatana (sphere of infinite space) and vijñānānantyāyatana (sphere of infinite consciousness) are included within two āyatanas and four skandhas of the three dhātus; can be known by six jñānas, except for dharma-jñāna (knowledge of phenomena), paracitta-jñāna, and nirodha-mārga-jñāna; are cognized by one vijñāna, and are driven by ārūpya-dhātu (formless realm) sarva-paryavasthāna-anuśayas and bhāvanā-prahātavya-anuśayas.
In aśaikṣa-dharma (non-learning dharmas), 'Right Speech' (Samyag-vāc), 'Right Action', and 'Right Livelihood' are included within one dhātu, one āyatana, and one skandha; can be known by six jñānas, except for paracitta-jñāna and duḥkha-samudaya-nirodha-jñāna; are cognized by one vijñāna, and should not be driven by afflictions. The remaining aśaikṣa-dharmas are like the remaining mārgaṅgas (End of the Ten Dharmas).
Sāsrava-rūpa (defiled form) is included within eleven dhātus, eleven āyatanas, and one skandha; can be known by seven jñānas, except for paracitta-jñāna and nirodha-mārga-jñāna; six
識識，欲色二界一切遍使使及修斷使使。有漏受、想、行，一界一入三陰攝，八智知除滅道智，一識識，一切使使。有漏識，如識界。無漏色，一界一入一陰攝，六智知除知他心智及苦集滅智，一識識，使所不使。無漏受、想、行，一界一入三陰攝，七智知除苦集滅智，一識識，使所不使。無漏識，二界一入一陰攝，七智知除苦集智及滅智，一識識，使所不使。無為法，廣說如果非果法(十一法竟)。
眼入，一界一入一陰攝，七智知除知他心智及滅道智，一識識，欲色二界一切遍使使及修斷使使。如眼入，耳入、鼻入、舌入、身入、眼界、耳界、鼻界、舌界、身界、眼根、耳根、鼻根、舌根、身根亦如是。色入，一界一入一陰攝，七智知除知他心智及滅道智，二識識，欲色二界一切遍使使及修斷使使。如色入，聲入、觸入、色界、聲界、觸界亦如是。香入，一界一入一陰攝，六智知除比智、知他心智及滅道智，二識識，欲界一切遍使使及修斷使使。如香入，味入、香界、味界亦如是。意入，七界一入一陰攝，九智知除滅智，一識識，一切使使。如意入，意界、意根亦如是。法入，一界一入四陰攝，十智知，一識識，一切使使。如法入，法界亦如是(十二法竟)。
眼識界，二界一入一陰攝，八智知除滅
【現代漢語翻譯】 現代漢語譯本： 識蘊（Vijnana-skandha），欲界和色界的一切遍使（Sarva-anubandha）和修斷使（Bhavana-heya-anubandha）。有漏的受（Vedana）、想（Samjna）、行（Samskara），被一界（Dhatu）、一入（Ayatana）、三陰（Skandha）所攝，八智（Jnana）所知，除了滅道智（Nirodha-marga-jnana），一識蘊所識，一切使所使。 有漏的識蘊，如識界（Vijnana-dhatu）。無漏的色蘊（Rupa-skandha），被一界、一入、一陰所攝，六智所知，除了知他心智（Para-citta-jnana）以及苦集滅智（Dukkha-samudaya-nirodha-jnana），一識蘊所識，使所不使。 無漏的受、想、行，被一界、一入、三陰所攝，七智所知，除了苦集滅智，一識蘊所識，使所不使。無漏的識蘊，被二界、一入、一陰所攝，七智所知，除了苦集智（Dukkha-samudaya-jnana）及滅智（Nirodha-jnana），一識蘊所識，使所不使。無為法（Asamskrta-dharma），廣說如果非果法（Apratiphala-dharma）。（十一法竟） 眼入（Caksur-ayatana），被一界、一入、一陰所攝，七智所知，除了知他心智及滅道智，一識蘊所識，欲界和色界的一切遍使和修斷使。如眼入，耳入（Srotra-ayatana）、鼻入（Ghrana-ayatana）、舌入（Jihva-ayatana）、身入（Kaya-ayatana）、眼界（Caksur-dhatu）、耳界（Srotra-dhatu）、鼻界（Ghrana-dhatu）、舌界（Jihva-dhatu）、身界（Kaya-dhatu）、眼根（Caksur-indriya）、耳根（Srotra-indriya）、鼻根（Ghrana-indriya）、舌根（Jihva-indriya）、身根（Kaya-indriya）亦如是。 色入（Rupa-ayatana），被一界、一入、一陰所攝，七智所知，除了知他心智及滅道智，二識蘊所識，欲界和色界的一切遍使和修斷使。如色入，聲入（Sabda-ayatana）、觸入（Sprastavya-ayatana）、**、聲界（Sabda-dhatu）、觸界（Sprastavya-dhatu）亦如是。香入（Gandha-ayatana），被一界、一入、一陰所攝，六智所知，除了比智（Samvrti-jnana）、知他心智及滅道智，二識蘊所識，欲界的一切遍使和修斷使。如香入，味入（Rasa-ayatana）、香界（Gandha-dhatu）、味界（Rasa-dhatu）亦如是。 意入（Manas-ayatana），被七界、一入、一陰所攝，九智所知，除了滅智，一識蘊所識，一切使所使。如意入，意界（Manas-dhatu）、意根（Manas-indriya）亦如是。法入（Dharma-ayatana），被一界、一入、四陰所攝，十智所知，一識蘊所識，一切使所使。如法入，法界（Dharma-dhatu）亦如是。（十二法竟） 眼識界（Caksur-vijnana-dhatu），被二界、一入、一陰所攝，八智所知，除了滅智
【English Translation】 English version: Vijnana-skandha (aggregate of consciousness), all Sarva-anubandha (all pervasive attachments) and Bhavana-heya-anubandha (attachments to be abandoned through cultivation) of the desire realm and the form realm. Defiled Vedana (feeling), Samjna (perception), Samskara (mental formations), are included in one Dhatu (realm), one Ayatana (sense base), three Skandha (aggregates), known by eight Jnana (wisdoms), except Nirodha-marga-jnana (wisdom of cessation and the path), known by one Vijnana-skandha, subject to all attachments. Defiled Vijnana-skandha, like Vijnana-dhatu (consciousness element). Undefiled Rupa-skandha (aggregate of form), is included in one realm, one sense base, one aggregate, known by six wisdoms, except Para-citta-jnana (wisdom of knowing others' minds) and Dukkha-samudaya-nirodha-jnana (wisdom of suffering, origin, and cessation), known by one Vijnana-skandha, not subject to attachments. Undefiled Vedana, Samjna, Samskara, are included in one realm, one sense base, three aggregates, known by seven wisdoms, except Dukkha-samudaya-nirodha-jnana, known by one Vijnana-skandha, not subject to attachments. Undefiled Vijnana-skandha, is included in two realms, one sense base, one aggregate, known by seven wisdoms, except Dukkha-samudaya-jnana (wisdom of suffering and origin) and Nirodha-jnana (wisdom of cessation), known by one Vijnana-skandha, not subject to attachments. Asamskrta-dharma (unconditioned dharma), broadly speaking, if it is Apratiphala-dharma (non-resultant dharma). (End of eleven dharmas) Caksur-ayatana (eye base), is included in one realm, one sense base, one aggregate, known by seven wisdoms, except Para-citta-jnana and Nirodha-marga-jnana, known by one Vijnana-skandha, all pervasive attachments and attachments to be abandoned through cultivation of the desire realm and the form realm. Like eye base, Srotra-ayatana (ear base), Ghrana-ayatana (nose base), Jihva-ayatana (tongue base), Kaya-ayatana (body base), Caksur-dhatu (eye element), Srotra-dhatu (ear element), Ghrana-dhatu (nose element), Jihva-dhatu (tongue element), Kaya-dhatu (body element), Caksur-indriya (eye faculty), Srotra-indriya (ear faculty), Ghrana-indriya (nose faculty), Jihva-indriya (tongue faculty), Kaya-indriya (body faculty) are also like that. Rupa-ayatana (form base), is included in one realm, one sense base, one aggregate, known by seven wisdoms, except Para-citta-jnana and Nirodha-marga-jnana, known by two Vijnana-skandha, all pervasive attachments and attachments to be abandoned through cultivation of the desire realm and the form realm. Like form base, Sabda-ayatana (sound base), Sprastavya-ayatana (touch base), **, Sabda-dhatu (sound element), Sprastavya-dhatu (touch element) are also like that. Gandha-ayatana (smell base), is included in one realm, one sense base, one aggregate, known by six wisdoms, except Samvrti-jnana (conventional wisdom), Para-citta-jnana and Nirodha-marga-jnana, known by two Vijnana-skandha, all pervasive attachments and attachments to be abandoned through cultivation of the desire realm. Like smell base, Rasa-ayatana (taste base), Gandha-dhatu (smell element), Rasa-dhatu (taste element) are also like that. Manas-ayatana (mind base), is included in seven realms, one sense base, one aggregate, known by nine wisdoms, except Nirodha-jnana, known by one Vijnana-skandha, subject to all attachments. Like mind base, Manas-dhatu (mind element), Manas-indriya (mind faculty) are also like that. Dharma-ayatana (dharma base), is included in one realm, one sense base, four aggregates, known by ten wisdoms, known by one Vijnana-skandha, subject to all attachments. Like dharma base, Dharma-dhatu (dharma element) are also like that. (End of twelve dharmas) Caksur-vijnana-dhatu (eye consciousness element), is included in two realms, one sense base, one aggregate, known by eight wisdoms, except Nirodha-jnana
道智，一識識，欲色二界一切遍使使及修斷使使。如眼識界，耳識界、身識界亦如是。鼻識界，二界一入一陰攝，七智知除比智及滅道智，一識識，欲界一切遍使使及修斷使使。如鼻識界，舌識界亦如是。意識界，二界一入一陰攝，九智知除滅智，一識識，一切使使(十八法竟)。
女根，一界一入一陰攝，六智知除比智、知他心智及滅道智，一識識，欲界一切遍使使及修斷使使。如女根，男根亦如是。
命根，一界一入一陰攝，七智知除知他心智及滅道智，一識識，三界一切遍使使及修斷使使。樂根，一界一入一陰攝，九智知除滅智，一識識，色界一切使使，欲界一切遍使使及修斷使使。苦根，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界一切遍使使及修斷使使。喜根，一界一入一陰攝，九智知除滅智，一識識，色界一切使使，除欲界無漏緣疑及彼相應無明，余欲界一切使使。憂根，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界一切使使。舍根，一界一入一陰攝，九智知除滅智，一識識，一切使使。信根，一界一入一陰攝，九智知除滅智，一識識，三界一切遍使使及修斷使使。如信根，精進根、念根、定根、慧根亦如是。未知當知根，三界二入三陰攝，七智知除苦集滅智，一識識
【現代漢語翻譯】 現代漢語譯本 道智（Dào Zhì，智慧的種類），一個意識可以識別，在欲界（Yùjiè，desire realm）和色界（Sèjiè，form realm）中，一切遍使（Biànshǐ，all pervasive afflictions）和修斷使（Xiūduàn shǐ，afflictions eradicated by cultivation）都能被識別。例如眼識界（Yǎnshì jiè，visual consciousness element）、耳識界（Ěrshì jiè，auditory consciousness element）、身識界（Shēnshì jiè，bodily consciousness element）也是如此。鼻識界（Bíshì jiè，olfactory consciousness element），被兩個界、一個入、一個陰所包含，七種智慧可以認知，除了比智（Bǐ zhì，comparative knowledge）和滅道智（Miè dào zhì，knowledge of cessation and the path）之外，一個意識可以識別，欲界的一切遍使和修斷使都能被識別。例如鼻識界，舌識界（Shéshì jiè，gustatory consciousness element）也是如此。意識界（Yìshì jiè，mental consciousness element），被兩個界、一個入、一個陰所包含，九種智慧可以認知，除了滅智（Miè zhì，knowledge of cessation）之外，一個意識可以識別，一切煩惱都能被識別（十八法結束）。 女根（Nǚ gēn，female faculty），被一個界、一個入、一個陰所包含，六種智慧可以認知，除了比智、知他心智（Zhī tāxīn zhì，knowledge of others' minds）和滅道智之外，一個意識可以識別，欲界的一切遍使和修斷使都能被識別。例如女根，男根（Nán gēn，male faculty）也是如此。 命根（Mìng gēn，life faculty），被一個界、一個入、一個陰所包含，七種智慧可以認知，除了知他心智和滅道智之外，一個意識可以識別，三界（Sānjiè，three realms）的一切遍使和修斷使都能被識別。樂根（Lè gēn，pleasure faculty），被一個界、一個入、一個陰所包含，九種智慧可以認知，除了滅智之外，一個意識可以識別，一切煩惱，欲界的一切遍使和修斷使都能被識別。苦根（Kǔ gēn，suffering faculty），被一個界、一個入、一個陰所包含，七種智慧可以認知，除了比智和滅道智之外，一個意識可以識別，欲界的一切遍使和修斷使都能被識別。喜根（Xǐ gēn，joy faculty），被一個界、一個入、一個陰所包含，九種智慧可以認知，除了滅智之外，一個意識可以識別，一切煩惱，除了欲界無漏緣疑（Yùjiè wú lòu yuán yí，doubt associated with the unconditioned in the desire realm）以及與它相應的無明（Wúmíng，ignorance），其餘欲界的一切煩惱都能被識別。憂根（Yōu gēn，sorrow faculty），被一個界、一個入、一個陰所包含，七種智慧可以認知，除了比智和滅道智之外，一個意識可以識別，欲界的一切煩惱都能被識別。舍根（Shě gēn，equanimity faculty），被一個界、一個入、一個陰所包含，九種智慧可以認知，除了滅智之外，一個意識可以識別，一切煩惱都能被識別。信根（Xìn gēn，faith faculty），被一個界、一個入、一個陰所包含，九種智慧可以認知，除了滅智之外，一個意識可以識別，三界的一切遍使和修斷使都能被識別。例如信根，精進根（Jīngjìn gēn，effort faculty）、念根（Niàn gēn，mindfulness faculty）、定根（Dìng gēn，concentration faculty）、慧根（Huì gēn，wisdom faculty）也是如此。未知當知根（Wèi zhī dāng zhī gēn，faculty of 'I shall know what has not yet been known'），被三界、兩個入、三個陰所包含，七種智慧可以認知，除了苦集滅智（Kǔ jí miè zhì，knowledge of suffering, its origin, and its cessation）之外，一個意識可以識別
【English Translation】 English version 'Dào Zhì' (道智, Knowledge of the Path), one consciousness can recognize; in the Desire Realm (Yùjiè, desire realm) and the Form Realm (Sèjiè, form realm), all pervasive afflictions (Biànshǐ, all pervasive afflictions) and afflictions eradicated by cultivation (Xiūduàn shǐ, afflictions eradicated by cultivation) can be recognized. For example, the visual consciousness element (Yǎnshì jiè, visual consciousness element), the auditory consciousness element (Ěrshì jiè, auditory consciousness element), and the bodily consciousness element (Shēnshì jiè, bodily consciousness element) are also like this. The olfactory consciousness element (Bíshì jiè, olfactory consciousness element) is contained by two elements, one entrance, and one aggregate; seven types of wisdom can recognize it, except for comparative knowledge (Bǐ zhì, comparative knowledge) and the knowledge of cessation and the path (Miè dào zhì, knowledge of cessation and the path). One consciousness can recognize; all pervasive afflictions and afflictions eradicated by cultivation in the Desire Realm can be recognized. For example, the olfactory consciousness element, the gustatory consciousness element (Shéshì jiè, gustatory consciousness element) is also like this. The mental consciousness element (Yìshì jiè, mental consciousness element) is contained by two elements, one entrance, and one aggregate; nine types of wisdom can recognize it, except for the knowledge of cessation (Miè zhì, knowledge of cessation). One consciousness can recognize; all afflictions can be recognized (the eighteen dharmas end here). The female faculty (Nǚ gēn, female faculty) is contained by one element, one entrance, and one aggregate; six types of wisdom can recognize it, except for comparative knowledge, the knowledge of others' minds (Zhī tāxīn zhì, knowledge of others' minds), and the knowledge of cessation and the path. One consciousness can recognize; all pervasive afflictions and afflictions eradicated by cultivation in the Desire Realm can be recognized. For example, the female faculty, the male faculty (Nán gēn, male faculty) is also like this. The life faculty (Mìng gēn, life faculty) is contained by one element, one entrance, and one aggregate; seven types of wisdom can recognize it, except for the knowledge of others' minds and the knowledge of cessation and the path. One consciousness can recognize; all pervasive afflictions and afflictions eradicated by cultivation in the Three Realms (Sānjiè, three realms) can be recognized. The pleasure faculty (Lè gēn, pleasure faculty) is contained by one element, one entrance, and one aggregate; nine types of wisdom can recognize it, except for the knowledge of cessation. One consciousness can recognize; all afflictions, all pervasive afflictions and afflictions eradicated by cultivation in the Desire Realm can be recognized. The suffering faculty (Kǔ gēn, suffering faculty) is contained by one element, one entrance, and one aggregate; seven types of wisdom can recognize it, except for comparative knowledge and the knowledge of cessation and the path. One consciousness can recognize; all pervasive afflictions and afflictions eradicated by cultivation in the Desire Realm can be recognized. The joy faculty (Xǐ gēn, joy faculty) is contained by one element, one entrance, and one aggregate; nine types of wisdom can recognize it, except for the knowledge of cessation. One consciousness can recognize; all afflictions, except for doubt associated with the unconditioned in the Desire Realm (Yùjiè wú lòu yuán yí, doubt associated with the unconditioned in the desire realm) and the corresponding ignorance (Wúmíng, ignorance), all other afflictions in the Desire Realm can be recognized. The sorrow faculty (Yōu gēn, sorrow faculty) is contained by one element, one entrance, and one aggregate; seven types of wisdom can recognize it, except for comparative knowledge and the knowledge of cessation and the path. One consciousness can recognize; all afflictions in the Desire Realm can be recognized. The equanimity faculty (Shě gēn, equanimity faculty) is contained by one element, one entrance, and one aggregate; nine types of wisdom can recognize it, except for the knowledge of cessation. One consciousness can recognize; all afflictions can be recognized. The faith faculty (Xìn gēn, faith faculty) is contained by one element, one entrance, and one aggregate; nine types of wisdom can recognize it, except for the knowledge of cessation. One consciousness can recognize; all pervasive afflictions and afflictions eradicated by cultivation in the Three Realms can be recognized. For example, the faith faculty, the effort faculty (Jīngjìn gēn, effort faculty), the mindfulness faculty (Niàn gēn, mindfulness faculty), the concentration faculty (Dìng gēn, concentration faculty), and the wisdom faculty (Huì gēn, wisdom faculty) are also like this. The faculty of 'I shall know what has not yet been known' (Wèi zhī dāng zhī gēn, faculty of 'I shall know what has not yet been known') is contained by the Three Realms, two entrances, and three aggregates; seven types of wisdom can recognize it, except for the knowledge of suffering, its origin, and its cessation (Kǔ jí miè zhì, knowledge of suffering, its origin, and its cessation). One consciousness can recognize.
，使所不使。如未知當知根，已知根、無知根亦如是(二十二法竟)。
欲界系見苦斷使，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界系見苦斷一切使使及見集斷一切遍使使。欲界系見集斷使，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界系見集斷一切使使及見苦斷一切遍使使。欲界系見滅斷使，一界一入一陰攝，七智知除比智及滅道智，一識識，除欲界系見滅斷無漏緣不共無明，余欲界系見滅斷一切使使及一切遍使使。欲界系見道斷使，一界一入一陰攝，七智知除比智及滅道智，一識識，除欲界系見道斷無漏緣不共無明，余欲界系見道斷一切使使及一切遍使使。欲界系修斷使，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界系修斷一切使使及一切遍使使。如欲界系，色界系、無色界系亦如是。色界差別者，除法智。無色界差別者，六智知除法智、知他心智、滅、道智。余如上說(九十八使竟)。
眾事分阿毗曇論卷第七 大正藏第 26 冊 No. 1541 眾事分阿毗曇論
眾事分阿毗曇論卷第八
尊者世友造
宋天竺三藏求那跋陀羅共菩薩提耶舍譯
千問論品第七之一
戒、凈、果、通、種、斷、如意足、念、諦。
【現代漢語翻譯】 現代漢語譯本： 『使所不使』，就像未知應當知道其根源，已經知道其根源、沒有無知根源也是如此（二十二法結束）。
欲界系見苦所斷的煩惱，包含在一界、一入、一陰中，七種智慧能夠知曉，除了比智和滅道智，一種識能夠識別，是欲界系見苦所斷的一切煩惱以及見集所斷的一切遍行煩惱。
欲界系見集所斷的煩惱，包含在一界、一入、一陰中，七種智慧能夠知曉，除了比智和滅道智，一種識能夠識別，是欲界系見集所斷的一切煩惱以及見苦所斷的一切遍行煩惱。
欲界系見滅所斷的煩惱，包含在一界、一入、一陰中，七種智慧能夠知曉，除了比智和滅道智，一種識能夠識別，除了欲界系見滅所斷的無漏緣不共無明（Avidyā，無明），其餘的是欲界系見滅所斷的一切煩惱以及一切遍行煩惱。
欲界系見道所斷的煩惱，包含在一界、一入、一陰中，七種智慧能夠知曉，除了比智和滅道智，一種識能夠識別，除了欲界系見道所斷的無漏緣不共無明（Avidyā，無明），其餘的是欲界系見道所斷的一切煩惱以及一切遍行煩惱。
欲界系修所斷的煩惱，包含在一界、一入、一陰中，七種智慧能夠知曉，除了比智和滅道智，一種識能夠識別，是欲界系修所斷的一切煩惱以及一切遍行煩惱。
如同欲界系，色界系、無色界系也是如此。色界系的差別在於，除了法智。無色界系的差別在於，六種智慧能夠知曉，除了法智、知他心智、滅智、道智。其餘的如上所述（九十八使結束）。
《眾事分阿毗曇論》卷第七 大正藏第26冊 No. 1541 《眾事分阿毗曇論》
《眾事分阿毗曇論》卷第八
尊者世友造
宋天竺三藏求那跋陀羅（Guṇabhadra）共菩薩提耶舍（Bodhisattva-Yaśas）譯
《千問論品》第七之一
戒（Śīla，戒律）, 凈（prasāda，清凈）, 果（Phala，果報）, 通（Abhijñā，神通）, 種（Bīja，種子）, 斷（Prahāṇa，斷除）, 如意足（ṛddhipāda，如意足）, 念（Smṛti，正念）, 諦（Satya，真諦）。
【English Translation】 English version: 'Employing what should not be employed,' is like not knowing what should be known at its root; knowing the root, and not knowing the root, are also like that (the twenty-two dharmas are completed).
The afflictions severed by seeing suffering in the Desire Realm are contained within one realm, one entrance, and one aggregate; seven wisdoms can know them, except for comparative wisdom and cessation-path wisdom; one consciousness can recognize them; they are all the afflictions severed by seeing suffering in the Desire Realm, and all the pervasive afflictions severed by seeing accumulation.
The afflictions severed by seeing accumulation in the Desire Realm are contained within one realm, one entrance, and one aggregate; seven wisdoms can know them, except for comparative wisdom and cessation-path wisdom; one consciousness can recognize them; they are all the afflictions severed by seeing accumulation in the Desire Realm, and all the pervasive afflictions severed by seeing suffering.
The afflictions severed by seeing cessation in the Desire Realm are contained within one realm, one entrance, and one aggregate; seven wisdoms can know them, except for comparative wisdom and cessation-path wisdom; one consciousness can recognize them; except for the non-outflow related, non-common ignorance (Avidyā) severed by seeing cessation in the Desire Realm, the rest are all the afflictions severed by seeing cessation in the Desire Realm, and all the pervasive afflictions.
The afflictions severed by seeing the path in the Desire Realm are contained within one realm, one entrance, and one aggregate; seven wisdoms can know them, except for comparative wisdom and cessation-path wisdom; one consciousness can recognize them; except for the non-outflow related, non-common ignorance (Avidyā) severed by seeing the path in the Desire Realm, the rest are all the afflictions severed by seeing the path in the Desire Realm, and all the pervasive afflictions.
The afflictions severed by cultivation in the Desire Realm are contained within one realm, one entrance, and one aggregate; seven wisdoms can know them, except for comparative wisdom and cessation-path wisdom; one consciousness can recognize them; they are all the afflictions severed by cultivation in the Desire Realm, and all the pervasive afflictions.
Just like the Desire Realm, so are the Form Realm and the Formless Realm. The difference in the Form Realm is that it excludes Dharma wisdom. The difference in the Formless Realm is that six wisdoms can know them, except for Dharma wisdom, knowing others' minds wisdom, cessation wisdom, and path wisdom. The rest is as described above (the ninety-eight afflictions are completed).
《Abhidharma of Collected Matters》, Volume 7 Taisho Tripitaka Volume 26, No. 1541, 《Abhidharma of Collected Matters》
《Abhidharma of Collected Matters》, Volume 8
Composed by Venerable Vasumitra (Śrīla)
Translated by Guṇabhadra (求那跋陀羅), a Tripiṭaka master from India of the Song Dynasty, together with Bodhisattva-Yaśas (菩薩提耶舍)
Chapter 7, Part 1 of 《Treatise on a Thousand Questions》
Precepts (Śīla), Purity (prasāda), Result (Phala), Supernormal powers (Abhijñā), Seed (Bīja), Severance (Prahāṇa), Bases of magical power (ṛddhipāda), Mindfulness (Smṛti), Truths (Satya).
戒者，謂優婆塞五戒。問：云何五？答：謂優婆塞受盡形壽不殺生，是優婆塞學跡。盡形壽不偷盜、不邪淫、不妄語、不飲酒，是優婆塞學跡。問：此優婆塞五戒，幾色幾非色、幾可見幾不可見、幾有對幾無對、幾有漏幾無漏、幾有為幾無為、幾有報幾無報、幾因緣生世所攝幾非因緣生非世所攝、幾色攝幾名攝、幾內入攝幾外入攝、幾智知幾非智知、幾斷知知幾非斷知知、幾斷幾不斷、幾應修幾不應修、幾穢污幾不穢污、幾果幾非果、幾有果幾非有果、幾果亦有果幾非果亦非有果、幾受幾不受、幾四大造幾非四大造、幾有上幾無上、幾是有幾非是有、幾因相應幾因不相應？
有六處善攝，謂善色、善受想行識及數滅。問：為善處攝五戒、為五戒攝善處？有五處不善攝，謂不善色、不善受想行識。問：為不善處攝五戒、為五戒攝不善處？
有七處無記攝，謂無記色、無記受想行識及虛空、非數滅。問：為無記處攝五戒、為五戒攝無記處？
有三處漏攝，謂欲漏、有漏、無明漏。問：為漏處攝五戒、為五戒攝漏處？
有五處有漏攝，謂有漏色、有漏受想行識。問：為有漏處攝五戒、為五戒攝有漏處？
有六處無漏攝，謂無漏色、無漏受想行識及數滅。問：為無漏處攝五戒、為五戒攝無漏處
【現代漢語翻譯】 現代漢語譯本 戒，指的是優婆塞（Upasaka，在家男居士）所持守的五戒。問：什麼是五戒？答：指的是優婆塞盡其一生所受持的不殺生，這是優婆塞的學處（Siksa-pada，戒條）。盡其一生不偷盜、不邪淫、不妄語、不飲酒，這是優婆塞的學處。問：這優婆塞的五戒，有多少是色（Rupa，物質）法，有多少是非色法？有多少是可見的，有多少是不可見的？有多少是有對（Sapatigha，有障礙）的，有多少是無對（Apratigha，無障礙）的？有多少是有漏（Sasrava，有煩惱）的，有多少是無漏（Anasrava，無煩惱）的？有多少是有為（Samskrta，有造作）的，有多少是無為（Asamskrta，無造作）的？有多少是有報（Vipaka，有果報）的，有多少是無報的？有多少是因緣所生、為世間所攝的，有多少是非因緣所生、非世間所攝的？有多少為色所攝，有多少為名（Nama，精神）所攝？有多少為內入（Adhyatmika-ayatana，內六處）所攝，有多少為外入（Bahya-ayatana，外六處）所攝？有多少為智所知，有多少為非智所知？有多少為斷知知，有多少為非斷知知？有多少是應斷的，有多少是不應斷的？有多少是應修的，有多少是不應修的？有多少是穢污的，有多少是不穢污的？有多少是果，有多少是非果？有多少是有果，有多少是非有果？有多少是果亦是有果，有多少是非果亦非有果？有多少是受，有多少是不受？有多少是四大（Catur-mahabhuta，地水火風）所造，有多少是非四大所造？有多少是有上（Sa-uttara，有更上的）的，有多少是無上（Anuttara，無上的）的？有多少是有，有多少是非有？有多少是因相應的，有多少是因不相應的？ 有六處為善所攝，即善色、善受想行識以及數滅（Samkhya-nirodha，擇滅）。問：是善處攝五戒，還是五戒攝善處？有五處為不善所攝，即不善色、不善受想行識。問：是不善處攝五戒，還是五戒攝不善處？ 有七處為無記所攝，即無記色、無記受想行識以及虛空（Akasa，空間）、非數滅（Asamkhya-nirodha，非擇滅）。問：是無記處攝五戒，還是五戒攝無記處？ 有三處為漏所攝，即欲漏（Kama-asrava，欲界煩惱）、有漏（Bhava-asrava，色界和無色界煩惱）、無明漏（Avidya-asrava，無明煩惱）。問：是漏處攝五戒，還是五戒攝漏處？ 有五處為有漏所攝，即有漏色、有漏受想行識。問：是有漏處攝五戒，還是五戒攝有漏處？ 有六處為無漏所攝，即無漏色、無漏受想行識以及數滅。問：是無漏處攝五戒，還是五戒攝無漏處？
【English Translation】 English version 『戒』 (Sila) refers to the five precepts of an 『優婆塞』 (Upasaka, a male lay Buddhist). Question: What are the five? Answer: It refers to the 『優婆塞』 taking a vow for the duration of their life not to kill living beings; this is a 『學跡』 (Siksa-pada, precept) of the 『優婆塞』. For the duration of their life, not to steal, not to engage in sexual misconduct, not to lie, and not to consume intoxicants; these are the 『學跡』 of the 『優婆塞』. Question: Regarding these five precepts of the 『優婆塞』, how many are 『色』 (Rupa, material) phenomena, and how many are non-『色』 phenomena? How many are visible, and how many are invisible? How many are 『有對』 (Sapatigha, obstructive), and how many are 『無對』 (Apratigha, non-obstructive)? How many are 『有漏』 (Sasrava, with outflows/defilements), and how many are 『無漏』 (Anasrava, without outflows/defilements)? How many are 『有為』 (Samskrta, conditioned), and how many are 『無為』 (Asamskrta, unconditioned)? How many have 『報』 (Vipaka, retribution), and how many are without retribution? How many are born of causes and conditions and included within the world, and how many are not born of causes and conditions and not included within the world? How many are included within 『色』, and how many are included within 『名』 (Nama, mental)? How many are included within the internal 『入』 (Adhyatmika-ayatana, sense bases), and how many are included within the external 『入』 (Bahya-ayatana, sense bases)? How many are known by wisdom, and how many are not known by wisdom? How many are known by knowledge of cessation, and how many are not known by knowledge of cessation? How many should be abandoned, and how many should not be abandoned? How many should be cultivated, and how many should not be cultivated? How many are defiled, and how many are undefiled? How many are 『果』 (Phala, result), and how many are not 『果』? How many have 『果』, and how many do not have 『果』? How many are both 『果』 and have 『果』, and how many are neither 『果』 nor have 『果』? How many are received, and how many are not received? How many are created by the four great elements (『Catur-mahabhuta』, earth, water, fire, and wind), and how many are not created by the four great elements? How many are 『有上』 (Sa-uttara, surpassable), and how many are 『無上』 (Anuttara, unsurpassed)? How many exist, and how many do not exist? How many are associated with causes, and how many are not associated with causes? There are six places included within the wholesome, namely wholesome 『色』, wholesome feeling, perception, volition, consciousness, and 『數滅』 (Samkhya-nirodha, cessation through wisdom). Question: Do the wholesome places include the five precepts, or do the five precepts include the wholesome places? There are five places included within the unwholesome, namely unwholesome 『色』, unwholesome feeling, perception, volition, and consciousness. Question: Do the unwholesome places include the five precepts, or do the five precepts include the unwholesome places? There are seven places included within the indeterminate, namely indeterminate 『色』, indeterminate feeling, perception, volition, consciousness, as well as 『虛空』 (Akasa, space) and 『非數滅』 (Asamkhya-nirodha, cessation without wisdom). Question: Do the indeterminate places include the five precepts, or do the five precepts include the indeterminate places? There are three places included within the outflows, namely the outflow of desire (『Kama-asrava』, desire realm defilements), the outflow of existence (『Bhava-asrava』, form and formless realm defilements), and the outflow of ignorance (『Avidya-asrava』, ignorance defilements). Question: Do the places of outflow include the five precepts, or do the five precepts include the places of outflow? There are five places included within the defiled, namely defiled 『色』, defiled feeling, perception, volition, and consciousness. Question: Do the defiled places include the five precepts, or do the five precepts include the defiled places? There are six places included within the undefiled, namely undefiled 『色』, undefiled feeling, perception, volition, consciousness, and 『數滅』. Question: Do the undefiled places include the five precepts, or do the five precepts include the undefiled places?
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問：此五戒，幾過去、幾未來、幾現在、幾非過去非未來非現在？幾善、幾不善、幾無記？幾欲界系、幾色界系、幾無色界系、幾不繫？幾學、幾無學、幾非學非無學？幾見諦斷、幾修斷、幾不斷？幾心、幾心法、幾非心、幾非心法、幾心相應、幾惟心？幾心隨轉非受相應、幾受相應非心隨轉、幾心隨轉亦受相應、幾非心隨轉亦非受相應。幾心隨轉非想行相應、幾想行相應非心隨轉、幾心隨轉亦想行相應、幾非心隨轉亦非想行相應？幾覺隨轉非觀相應、幾觀相應非覺隨轉、幾覺隨轉亦觀相應、幾非覺隨轉亦非觀相應。幾見非見處、幾見處非見、幾見亦見處、幾非見亦非見處？幾身見因非身見、幾身見非身見因、幾身見因亦身見、幾非身見因亦非身見？幾業非業報、幾業報非業、幾業亦業報、幾非業亦非業報？幾業非業隨轉、幾業隨轉非業、幾業亦業隨轉、幾非業亦非業隨轉？幾造色色非可見色、幾可見色非造色色、幾造色色亦可見色、幾非造色色亦非可見色？幾造色色非有對色、幾有對色非造色色、幾造色色亦有對色、幾非造色亦非有對色？幾甚深難了、幾難了甚深？
幾善非善因、幾善因非善、幾善亦善因、幾非善亦非善因？幾不善非不善因、幾不善因非不善、幾不善亦不善因、幾非不善亦非不善
因？幾無記非無記因、幾無記因非無記、幾無記亦無記因、幾非無記亦非無記因？幾因緣緣非有因、幾有因非因緣緣、幾因緣緣亦有因、幾非因緣緣亦非有因？幾次第緣緣非次第、幾次第非次第緣緣、幾次第緣緣亦次第、幾非次第緣緣亦非次第？幾緣緣緣非有緣、幾有緣非緣緣緣、幾緣緣緣亦有緣、幾非緣緣緣亦非有緣？幾增上緣緣非增上、幾增上非增上緣緣、幾增上亦增上緣緣、幾非增上緣緣亦非增上？幾流非隨流、幾隨流非流、幾流亦隨流、幾非流亦非隨流。如是一切修多羅廣問。
問此優婆塞五戒，幾色幾非色者，今當答。謂一切是色，一不可見、四分別，謂四作可見、無作不可見，彼一切作有對、無作無對，一切是有漏，一切是有為，一切是有報，一切從因緣生世所攝，一切是色所攝，一切是外入所攝，一切是智知，一切是斷知知，一切是斷，一切是應修，一切不穢污，一切是果亦有果，一切是不受，一切是四大造，一切是有上，一切是有，一切因不相應。
善一處少分攝五戒，五戒亦攝善一處少分，不善處所不攝、無記處所不攝、漏處所不攝。有漏一處少分攝五戒，五戒亦攝有漏一處少分，無漏處所不攝。一切或過去或未來或現在，一切是善，一切是欲界系，一切是非學非無學，一切是修斷，
【現代漢語翻譯】 現代漢語譯本 什麼（是）因？多少是無記（既非善也非惡）的非無記因，多少是無記因的非無記，多少是無記也是無記因，多少是非無記的也是非無記因？多少是緣緣（條件條件）的非有因，多少是有因的非緣緣，多少是緣緣也是有因，多少是非緣緣的也是非有因？多少是次第緣緣（有順序的條件條件）的非次第（有順序的），多少是次第的非次第緣緣，多少是次第緣緣也是次第，多少是非次第緣緣的也是非次第？多少是緣緣緣（條件條件條件）的非有緣，多少是有緣的非緣緣緣，多少是緣緣緣也是有緣，多少是非緣緣緣的也是非有緣？多少是增上緣緣（增強的條件條件）的非增上，多少是增上的非增上緣緣，多少是增上也是增上緣緣，多少是非增上緣緣的也是非增上？多少是流（流動）的非隨流（跟隨流動），多少是隨流的非流，多少是流也是隨流，多少是非流的也是非隨流。像這樣一切修多羅（經）廣泛地提問。
問這個優婆塞（在家男居士）的五戒，多少是色（物質），多少是非色（非物質）的，現在應當回答。說一切都是色，一是不可見的，四是可分別的，說是四種行為是可見的，無作（無表色）是不可見的，它們一切的行為是有對的（有障礙的），無作是無對的（無障礙的），一切是有漏的（有煩惱的），一切是有為的（有造作的），一切是有報的（有果報的），一切是從因緣生的，為世間所攝，一切是色所攝，一切是外入所攝（六根所對的六塵），一切是智知（為智慧所知），一切是斷知知（為斷滅所知），一切是斷（可以斷除的），一切是應修（應該修習的），一切是不穢污的（清凈的），一切是果也有果（是因也是果），一切是不受的（不領受的），一切是四大造的（由地水火風四大組成），一切是有上的（有極限的），一切是有（存在的），一切因不相應（與因不相應）。
善的一處少分攝五戒，五戒也攝善的一處少分，不善處所不攝，無記處所不攝，有漏處所不攝。有漏的一處少分攝五戒，五戒也攝有漏的一處少分，無漏處所不攝。一切或是過去或是未來或是現在，一切是善，一切是欲界系（屬於欲界的），一切是非學非無學（既不是有學也不是無學），一切是修斷（通過修行斷除的）。
【English Translation】 English version What is a cause? How many are unrecordable (neither good nor bad) non-unrecordable causes, how many are unrecordable causes that are non-unrecordable, how many are unrecordable and also unrecordable causes, how many are non-unrecordable and also non-unrecordable causes? How many are condition-conditions that are non-causes, how many are causes that are non-condition-conditions, how many are condition-conditions that are also causes, how many are non-condition-conditions that are also non-causes? How many are sequential condition-conditions that are non-sequential, how many are sequential that are non-sequential condition-conditions, how many are sequential condition-conditions that are also sequential, how many are non-sequential condition-conditions that are also non-sequential? How many are condition-condition-conditions that are non-conditioned, how many are conditioned that are non-condition-condition-conditions, how many are condition-condition-conditions that are also conditioned, how many are non-condition-condition-conditions that are also non-conditioned? How many are enhancing condition-conditions that are non-enhancing, how many are enhancing that are non-enhancing condition-conditions, how many are enhancing and also enhancing condition-conditions, how many are non-enhancing condition-conditions that are also non-enhancing? How many are flowing that are non-following, how many are following that are non-flowing, how many are flowing and also following, how many are non-flowing and also non-following. Like this, all Sutras (scriptures) ask extensively.
Asking about the five precepts of this Upasaka (lay male devotee), how many are rupa (matter), how many are non-rupa (non-matter), now we should answer. Saying that everything is rupa, one is invisible, four are distinguishable, saying that four actions are visible, non-action (non-revealing form) is invisible, all their actions are obstructive, non-action is non-obstructive, everything is with outflows (with defilements), everything is conditioned (fabricated), everything has retribution (has consequences), everything arises from causes and conditions, is included in the world, everything is included in rupa, everything is included in external entrances (the six sense objects faced by the six senses), everything is known by wisdom, everything is known by cutting off, everything is cut off (can be eliminated), everything should be cultivated, everything is unpolluted (pure), everything is a result and also has a result (is both cause and effect), everything is not received, everything is made of the four great elements (earth, water, fire, wind), everything is finite (has limits), everything exists, everything is not associated with causes.
A small portion of good encompasses the five precepts, and the five precepts also encompass a small portion of good. The place of unwholesome is not encompassed, the place of unrecordable is not encompassed, the place of outflows is not encompassed. A small portion of with outflows encompasses the five precepts, and the five precepts also encompass a small portion of with outflows. The place of without outflows is not encompassed. Everything is either past, future, or present, everything is good, everything belongs to the desire realm (Kama-dhatu), everything is neither a learner nor a non-learner, everything is abandoned through cultivation.
一切是非心非心法非心相應，一切是非心隨轉非受相應，一切是非心隨轉非想行相應，一切是非學隨轉非觀相應，一切是見處非見，一切非身見因身見亦非彼因，一切是業非業報，一切是業非業隨轉。一是造色色非可見色、四分別，謂四若作是造色色可見色，若無作是造色色非可見色，一切若作是造色色有對色，若無作是造色色非有對色。一切是甚深難了、難了甚深。一切是善亦善因，一切非不善亦非不善因，一切非無記亦非無記因，一切是因緣緣亦有因，一切非次第亦非次第緣緣，一切是緣緣緣非有緣，一切是增上緣緣及有增上，一切是隨流非流。
凈者，謂四不壞凈。問：云何四？答：謂佛不壞凈、法不壞凈、僧不壞凈、聖戒不壞凈。
問：此四不壞凈，幾色幾非色？答：一是色、三非色。一切不可見，一切是無對，一切是無漏，一切是有為，一切是無報，一切從因緣生世所攝，一是色所攝、三是名所攝，一切是外入所攝，一切是智知，一切非斷知知，一切是不斷，一切是應修，一切不穢污，一切是果及有果，一切是不受，一是四大造、三非四大造，一切是有上，一切是非有，一因不相應、三因相應。善二處少分攝四不壞凈，四不壞凈亦攝善二處少分，不善處所不攝、無記處所不攝、漏處所不攝、有
【現代漢語翻譯】 現代漢語譯本： 一切是與非，都與心、非心之法、非心相應無關；一切是與非，都隨心念流轉，與感受相應無關；一切是與非，都隨心念流轉，與思想、行為相應無關；一切是與非的學習，都隨心念流轉，與正確的觀察相應無關；一切是見解之處，並非真正的見；一切不是身見的原因，即使是身見也不是它的原因；一切是業，但並非業報；一切是業，但並非業隨之流轉。一是造作（此處可能指某種行為或狀態，原文未明確）並非可見之色、四種分別，如果四種分別被認為是造作可見之色，那麼沒有四種分別就被認為是造作非可見之色；一切如果被認為是造作有對之色，那麼沒有被認為是造作非有對之色。一切都是極其深奧難以理解的，難以理解的都是極其深奧的。一切是善，也是善的因；一切不是不善，也不是不善的因；一切不是無記，也不是無記的因；一切是因緣，因緣也有因；一切不是次第，也不是次第緣緣；一切是緣緣緣，並非有緣；一切是增上緣，緣及有增上；一切是隨順流轉，並非不流轉。
清凈，指的是四種不壞凈（四種不會毀壞的清凈）。問：什麼是四種不壞凈？答：佛不壞凈（對佛陀的清凈信心不會毀壞）、法不壞凈（對佛法的清凈信心不會毀壞）、僧不壞凈（對僧團的清凈信心不會毀壞）、聖戒不壞凈（對聖戒的清凈持守不會毀壞）。
問：這四種不壞凈，有多少是色（物質），有多少是非色（精神）？答：一種是色，三種是非色。一切都是不可見的，一切都是無對的，一切都是無漏的（沒有煩惱的），一切都是有為的（由因緣和合而成），一切都是無報的（沒有果報的），一切都是從因緣生，為世間所攝，一種是色所攝，三種是名所攝（精神現象），一切都是外入所攝（六根所對的六塵），一切都是智所知，一切都不是斷知知（不是通過斷滅來認知），一切都是不斷的，一切都是應該修習的，一切都不穢污，一切都是果及有果，一切都是不受的，一種是四大造（由地水火風四大元素構成），三種不是四大造，一切都是有上的（有更高的境界），一切都是非有的（不是真實存在的），一種因不相應，三種因相應。善二處（兩種善的處所）少分攝取四不壞凈，四不壞凈也攝取善二處少分，不善處所不攝取，無記處所不攝取，漏處所不攝取，有
【English Translation】 English version: All that is right and wrong is not related to mind, non-mind dharmas, or non-mind correspondence; all that is right and wrong follows the mind's transformations, not corresponding to feeling; all that is right and wrong follows the mind's transformations, not corresponding to thought and action; all learning of right and wrong follows the mind's transformations, not corresponding to correct observation; all places of view are not true views; all that is not the cause of self-view, even self-view is not its cause; all is karma, but not karmic retribution; all is karma, but not karma that follows its course. One is created (the meaning of ** is unclear, possibly referring to a certain action or state) not visible form, four distinctions, if the four distinctions are considered to create visible form, then the absence of the four distinctions is considered to create non-visible form; if all is considered to create resistant form, then the absence of all is considered to create **non-resistant form. All is extremely profound and difficult to understand, and what is difficult to understand is extremely profound. All is good, and also the cause of good; all is not unwholesome, and also not the cause of unwholesome; all is not neutral, and also not the cause of neutral; all is cause and condition, and condition also has a cause; all is not sequential, and also not sequential condition; all is condition of conditions, not having a condition; all is dominant condition, condition and having dominance; all is flowing with the stream, not non-flowing.
'Purity' refers to the four 'imperishable purities' (four purities that will not be destroyed). Question: What are the four? Answer: 'Buddha imperishable purity' (unwavering pure faith in the Buddha), 'Dharma imperishable purity' (unwavering pure faith in the Dharma), 'Sangha imperishable purity' (unwavering pure faith in the Sangha), and 'Noble Precepts imperishable purity' (unwavering pure adherence to the noble precepts).
Question: Of these four imperishable purities, how many are 'rupa' (matter) and how many are 'non-rupa' (mind)? Answer: One is 'rupa', and three are 'non-rupa'. All are invisible, all are non-resistant, all are 'anāsrava' (free from defilements), all are 'saṃskṛta' (conditioned), all are without retribution, all arise from causes and conditions, and are included in the world; one is included in 'rupa', and three are included in 'nāma' (mental phenomena); all are included in the external sense bases (the six sense objects of the six senses), all are known by wisdom, all are not known by annihilation, all are continuous, all should be cultivated, all are not defiled, all are fruit and have fruit, all are not received, one is made of the four great elements (earth, water, fire, and wind), and three are not made of the four great elements, all are 'sa-uttara' (having a higher state), all are 'non-existent' (not truly existing), one cause is not corresponding, and three causes are corresponding. The two places of goodness partially include the four imperishable purities, and the four imperishable purities also partially include the two places of goodness; the place of unwholesomeness does not include, the place of neutrality does not include, the place of defilements does not include, having
漏處所不攝。無漏一處及一處少分攝四不壞凈，四不壞凈亦攝無漏一處及一處少分。一切或過去或未來或現在，一切是善，一切是不繫。
問：不壞凈，幾學、幾無學、幾非學非無學？答：一切應分別。佛不壞凈，或學、或無學。云何學？謂學意思惟相應佛不壞凈。云何無學？謂無學意思惟相應佛不壞凈。如佛不壞凈，法、僧不壞凈亦如是。聖戒不壞凈，或學、或無學。云何學？謂學身口業。云何無學？謂無學身口業。一切是不斷，一非心非心法非心相應、三心法心相應，一心隨轉非受相應、三心隨轉亦受相應，一心隨轉非想行相應、三心隨轉亦想行相應，除其自性。
問：不壞凈，幾覺隨轉非觀相應？答：一切應分別。佛不壞凈，或有覺有觀、或無覺有觀、或無覺無觀。云何有覺有觀？謂有覺有觀意思惟相應佛不壞凈。云何無覺有觀？謂無覺有觀意思惟相應佛不壞凈。云何無覺無觀？謂無覺無觀意思惟相應佛不壞凈。如佛不壞凈，法、僧不壞凈亦如是。聖戒不壞凈，或覺隨轉非觀相應、或非覺隨轉亦非觀相應。云何覺隨轉非觀相應？謂覺隨轉身口業，余非覺隨轉亦非觀相應。一切非見亦非見處，一切非身見因身見亦非彼因，一是業非業報、三非業亦非業報，一是業亦業隨轉、三業隨轉非業，一是造色色
【現代漢語翻譯】 現代漢語譯本： 漏盡之處所不能涵蓋無漏之處。無漏的一處以及一處的小部分涵蓋了四不壞凈（catasso aparihāniyāni aṅgāni，四種不會墮落的品質），四不壞凈也涵蓋了無漏的一處以及一處的小部分。一切，無論是過去、未來還是現在，一切都是善的，一切都是不繫縛的。
問：不壞凈，屬於幾類有學（sekha，需要學習的人）、幾類無學（asekha，完成學習的人）、幾類非學非無學？答：一切都應該分別說明。對佛的不壞凈，或者屬於有學，或者屬於無學。什麼是屬於有學？是指與有學的意思惟（manasikāra，作意）相應的對佛的不壞凈。什麼是屬於無學？是指與無學的意思惟相應的對佛的不壞凈。如同對佛的不壞凈，對法（dhamma，佛法）、僧（saṅgha，僧團）的不壞凈也是如此。對聖戒的不壞凈，或者屬於有學，或者屬於無學。什麼是屬於有學？是指有學的身口業（kāyakamma，身體行為；vacīkamma，語言行為）。什麼是屬於無學？是指無學的身口業。一切都是不斷的，一個是既非心（citta，意識）也非心法（dhamma，心理現象），也非與心相應的法；三個是心法且與心相應；一個隨心而轉，但與受（vedanā，感受）不相應；三個隨心而轉，也與受相應；一個隨心而轉，但與想（saññā，認知）、行（saṅkhāra，意志）不相應；三個隨心而轉，也與想、行相應，除了它們的自性。
問：不壞凈，屬於幾類有覺有觀（savitakka savicāra，有尋有伺），隨心而轉但與觀（vicāra，伺）不相應？答：一切都應該分別說明。對佛的不壞凈，或者是有覺有觀，或者是無覺有觀（avitakka savicāra，無尋有伺），或者是無覺無觀（avitakka avicāra，無尋無伺）。什麼是有覺有觀？是指與有覺有觀的意思惟相應的對佛的不壞凈。什麼是無覺有觀？是指與無覺有觀的意思惟相應的對佛的不壞凈。什麼是無覺無觀？是指與無覺無觀的意思惟相應的對佛的不壞凈。如同對佛的不壞凈，對法、僧的不壞凈也是如此。對聖戒的不壞凈，或者是有覺隨心而轉但與觀不相應，或者是無覺隨心而轉也與觀不相應。什麼是覺隨心而轉但與觀不相應？是指覺隨轉的身口業，其餘的則既非覺隨心而轉也與觀不相應。一切都不是見（diṭṭhi，邪見）也不是見處（diṭṭhiṭṭhāna，邪見之處），一切都不是身見因（sakkāyadiṭṭhihetu，導致身見的因）身見也不是它的因，一個是業（kamma，行為）但不是業報（kammavipāka，行為的果報），三個不是業也不是業報，一個是業也是業隨轉，三個是業隨轉但不是業，一個是造作。
【English Translation】 English version: The places not encompassed by the outflows (āsava) do not encompass the place without outflows. One place without outflows and a small portion of one place encompass the four factors of unwavering confidence (catasso aparihāniyāni aṅgāni), and the four factors of unwavering confidence also encompass one place without outflows and a small portion of one place. Everything, whether past, future, or present, everything is wholesome, everything is unconditioned.
Question: The factors of unwavering confidence, how many are associated with learners (sekha), how many with non-learners (asekha), and how many with neither learners nor non-learners? Answer: Everything should be distinguished. The unwavering confidence in the Buddha is either associated with learners or non-learners. What is associated with learners? It is the unwavering confidence in the Buddha that is associated with the attention (manasikāra) of a learner. What is associated with non-learners? It is the unwavering confidence in the Buddha that is associated with the attention of a non-learner. Just as with the unwavering confidence in the Buddha, so too with the unwavering confidence in the Dhamma (teachings) and the Sangha (community). The unwavering confidence in the noble morality is either associated with learners or non-learners. What is associated with learners? It is the bodily and verbal action (kāyakamma, vacīkamma) of a learner. What is associated with non-learners? It is the bodily and verbal action of a non-learner. Everything is continuous, one is neither mind (citta) nor mental phenomena (dhamma), nor mental phenomena associated with mind; three are mental phenomena and associated with mind; one follows the mind but is not associated with feeling (vedanā); three follow the mind and are also associated with feeling; one follows the mind but is not associated with perception (saññā) and volitional formations (saṅkhāra); three follow the mind and are also associated with perception and volitional formations, except for their own nature.
Question: The factors of unwavering confidence, how many are accompanied by initial application (savitakka savicāra) but not associated with sustained application (vicāra)? Answer: Everything should be distinguished. The unwavering confidence in the Buddha is either with initial and sustained application, or without initial application but with sustained application (avitakka savicāra), or without initial and sustained application (avitakka avicāra). What is with initial and sustained application? It is the unwavering confidence in the Buddha that is associated with attention accompanied by initial and sustained application. What is without initial application but with sustained application? It is the unwavering confidence in the Buddha that is associated with attention without initial application but with sustained application. What is without initial and sustained application? It is the unwavering confidence in the Buddha that is associated with attention without initial and sustained application. Just as with the unwavering confidence in the Buddha, so too with the unwavering confidence in the Dhamma and the Sangha. The unwavering confidence in the noble morality is either accompanied by initial application but not associated with sustained application, or not accompanied by initial application and also not associated with sustained application. What is accompanied by initial application but not associated with sustained application? It is the bodily and verbal action accompanied by initial application, the rest is neither accompanied by initial application nor associated with sustained application. Everything is neither view (diṭṭhi) nor a basis for views (diṭṭhiṭṭhāna), everything is neither a cause of self-view (sakkāyadiṭṭhihetu) nor is self-view its cause, one is action (kamma) but not the result of action (kammavipāka), three are neither action nor the result of action, one is action and also follows action, three follow action but are not action, one is fabrication.
非可見色、三非造色色亦非可見色，一是造色色非有對色、三非造色色亦非有對色，一切是甚深難了、難了甚深。一切是善亦善因，一切非不善亦非不善因，一切非無記亦非無記因，一切是因緣緣亦有因。
問：不壞凈，幾次第非次第緣緣？答：一非次第亦非次第緣緣、三分別。佛不壞凈，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起佛不壞凈。次第亦次第緣緣者，謂過去現在佛不壞凈。非次第亦非次第緣緣者，謂除未來現前必起佛不壞凈，若余未來佛不壞凈。如佛不壞凈，法、僧不壞凈亦如是。
一是緣緣緣非有緣、二是緣緣緣亦有緣，一切是增上緣緣及有增上，一切非流亦非隨流。
果者，謂四沙門果。問：云何四？答：謂須陀洹果乃至阿羅漢果。
問：此四沙門果，幾色、幾非色？答：謂沙門果所攝身口業是色，余非色。一切不可見，一切是無對，一切是無漏。
問：沙門果，幾有為、幾無為？答：一切應分別。謂須陀洹果，或有為、或無為。云何有為？謂須陀洹果有為五陰。云何無為？謂須陀洹果所攝數滅。如須陀洹果，乃至阿羅漢果亦如是。
一切是無報沙門果，若有為從因緣生世所攝、若無為非因緣生非世所攝。沙門果所攝身口業是色所攝，余
【現代漢語翻譯】 現代漢語譯本： 非可見色、三非所造色也不是可見色，一是所造色不是有對色、三非所造色也不是有對色，一切都是甚深難以理解的，難以理解的甚深。一切都是善也是善因，一切不是不善也不是不善因，一切不是無記也不是無記因，一切是因緣緣也有因。
問：不壞凈（對佛法僧的堅定信仰），有幾種次第非次第緣緣（有條理和無條理的條件關係）？答：一種非次第也不是次第緣緣，三種分別。佛不壞凈，或是次第非次第緣緣，可以分為三種情況。次第非次第緣緣，指的是未來一定會產生的佛不壞凈。次第也是次第緣緣，指的是過去和現在的佛不壞凈。非次第也不是次第緣緣，指的是除了未來一定會產生的佛不壞凈之外，其餘未來的佛不壞凈。如同佛不壞凈，法、僧不壞凈也是如此。
一是緣緣緣不是有緣，二是緣緣緣也是有緣，一切都是增上緣緣以及有增上，一切不是流也不是隨流。
果，指的是四沙門果（通過修行獲得的四種果位）。問：什麼是四？答：指的是須陀洹果（入流果）乃至阿羅漢果（無學果）。
問：這四沙門果，有多少是色（物質），有多少是非色（精神）？答：沙門果所包含的身口業是色，其餘是非色。一切都是不可見的，一切都是無對的，一切都是無漏的。
問：沙門果，有多少是有為（因緣和合而生），有多少是無為（非因緣和合而生）？答：一切都應該分別來看。須陀洹果，或者是有為，或者是無為。什麼是有為？指的是須陀洹果的有為五陰（色受想行識）。什麼是無為？指的是須陀洹果所包含的數滅（通過智慧斷滅煩惱）。如同須陀洹果，乃至阿羅漢果也是如此。
一切都是無報沙門果，如果有為是從因緣所生屬於世間所攝，如果無為不是因緣所生不屬於世間所攝。沙門果所包含的身口業是色所攝，其餘...
【English Translation】 English version: Non-visible form, the three non-produced forms are also not visible forms; one produced form is not a form with resistance, the three non-produced forms are also not forms with resistance; everything is profoundly difficult to understand, difficult to understand profoundly. Everything is good and also a cause of good, everything is not unwholesome and also not a cause of unwholesome, everything is not neutral and also not a cause of neutral; everything is a condition of conditions and also has a cause.
Question: Regarding indestructible purity (unwavering faith in the Buddha, Dharma, and Sangha), how many are conditioned and unconditioned relations? Answer: One is neither conditioned nor unconditioned relation, three are distinctions. The indestructible purity of the Buddha, either conditioned or unconditioned relation, can be divided into three situations. Conditioned and unconditioned relation refers to the indestructible purity of the Buddha that will definitely arise in the future. Conditioned and also conditioned relation refers to the indestructible purity of the Buddha in the past and present. Neither conditioned nor unconditioned relation refers to the indestructible purity of the Buddha in the remaining future, excluding the indestructible purity of the Buddha that will definitely arise in the future. Just like the indestructible purity of the Buddha, the indestructible purity of the Dharma and Sangha are also the same.
One is a condition of conditions that is not a condition, two are a condition of conditions that is also a condition; everything is a dominant condition and has dominance, everything is neither flowing nor following the flow.
Fruit refers to the four Śrāmaṇa fruits (four stages of enlightenment achieved through practice). Question: What are the four? Answer: They refer to the Srotāpanna fruit (stream-enterer) up to the Arhat fruit (one who has completed their training).
Question: Of these four Śrāmaṇa fruits, how many are rupa (form/material), and how many are arupa (formless/immaterial)? Answer: The physical and verbal actions included in the Śrāmaṇa fruit are rupa, the rest are arupa. Everything is invisible, everything is without resistance, everything is without outflows.
Question: Of the Śrāmaṇa fruits, how many are conditioned (arising from causes and conditions), and how many are unconditioned (not arising from causes and conditions)? Answer: Everything should be distinguished. The Srotāpanna fruit is either conditioned or unconditioned. What is conditioned? It refers to the conditioned five skandhas (form, feeling, perception, mental formations, consciousness) of the Srotāpanna fruit. What is unconditioned? It refers to the cessation attained through wisdom included in the Srotāpanna fruit. Just like the Srotāpanna fruit, so too are the Arhat fruits.
Everything is a Śrāmaṇa fruit without retribution; if conditioned, it arises from causes and conditions and belongs to the world; if unconditioned, it does not arise from causes and conditions and does not belong to the world. The physical and verbal actions included in the Śrāmaṇa fruit are included in rupa, the rest...
是名所攝。沙門果所攝心意識是內入所攝，余是外入所攝。一切是智知，一切非斷知知及不斷，若有為是應修、若無為是不應修，一切不穢污，若有為是果及有果、若無為是果非有果，一切是不受，沙門果所攝身口業是四大造、余非四大造，若有為是有上、若無為是無上，一切是非有，沙門果所攝身口業及心不相應行及數滅因不相應、余因相應。
善六處少分攝四沙門果，四沙門果亦攝善六處少分。不善處所不攝、無記處所不攝、漏處所不攝、有漏處所不攝。無漏六處少分攝四沙門果，四沙門果亦攝無漏六處少分。若有為或過去或未來或現在、若無為非過去非未來非現在，一切是善，一切是不繫。
問：沙門果，幾學、幾無學、幾非學非無學？答：一切應分別。謂須陀洹果，或學、或非學非無學。云何學？謂須陀洹有為果。云何非學非無學？謂須陀洹無為果。如須陀洹果，斯陀含果、阿那含果亦如是。阿羅漢果，或無學、或非學非無學。云何無學？謂阿羅漢有為果。云何非學非無學？謂阿羅漢無為果。一切是不斷，沙門果所攝身口業心不相應行及數滅非心非心法非心相應，沙門果所攝受陰想陰彼相應行陰是心法心相應，心意識即心也。
問：須陀洹果，幾心隨轉非受相應？答：作四句。心隨轉非受
【現代漢語翻譯】 現代漢語譯本： 這被稱為『所攝』。沙門果（Sramana-phala，修道之果）所攝的心意識屬於內入所攝，其餘屬於外入所攝。一切都是智所知，一切都不是斷知所知及不斷知所知。如果是有為法，就應該修習；如果是無為法，就不應該修習。一切都是不穢污的。如果是有為法，就是果以及有果；如果是無為法，是果但沒有果。一切都是不受的。沙門果所攝的身口業是四大所造，其餘不是四大所造。如果是有為法，就是有上；如果是無為法，就是無上。一切都不是有的。沙門果所攝的身口業以及心不相應行和數滅是不相應的，其餘是因相應的。
善六處的一小部分包含四沙門果，四沙門果也包含善六處的一小部分。不善處所不包含，無記處所不包含，漏處所不包含，有漏處所不包含。無漏六處的一小部分包含四沙門果，四沙門果也包含無漏六處的一小部分。如果是有為法，或者是過去、或者是未來、或者是現在；如果是無為法，不是過去、不是未來、不是現在。一切都是善的，一切都是不繫的。
問：沙門果，有多少是學（Siksa，有待學習的階段）、有多少是無學（Asaiksa，無需再學習的階段）、有多少是非學非無學？答：一切都應該分別。所謂須陀洹果（Srotapanna-phala，入流果），或者是學、或者是非學非無學。什麼是學？是指須陀洹的有為果。什麼是非學非無學？是指須陀洹的無為果。如同須陀洹果，斯陀含果（Sakrdagamin-phala，一來果）、阿那含果（Anagamin-phala，不還果）也是這樣。阿羅漢果（Arhat-phala，無學果），或者是無學、或者是非學非無學。什麼是無學？是指阿羅漢的有為果。什麼是非學非無學？是指阿羅漢的無為果。一切都是不斷的。沙門果所攝的身口業、心不相應行以及數滅，既非心也非心法也非心相應。沙門果所攝的受陰、想陰以及彼相應行陰是心法心相應，心意識就是心。
問：須陀洹果，有多少心隨轉非受相應？答：作四句。心隨轉非受相應
【English Translation】 English version: This is called 'included'. The mind-consciousness included in the Sramana-phala (fruits of asceticism) is included in the internal entrances, and the rest are included in the external entrances. Everything is known by wisdom; everything is not known by knowledge of cessation and non-cessation. If it is conditioned, it should be cultivated; if it is unconditioned, it should not be cultivated. Everything is unpolluted. If it is conditioned, it is a fruit and has a fruit; if it is unconditioned, it is a fruit but does not have a fruit. Everything is not receptive. The physical and verbal actions included in the Sramana-phala are made of the four great elements, and the rest are not made of the four great elements. If it is conditioned, it is superior; if it is unconditioned, it is unsurpassed. Everything is non-existent. The physical and verbal actions included in the Sramana-phala, as well as the mind-non-associated formations and cessation of enumeration, are non-associated; the rest are associated with causes.
A small part of the wholesome six bases includes the four Sramana-phala; the four Sramana-phala also include a small part of the wholesome six bases. The unwholesome bases are not included, the indeterminate bases are not included, the defiled bases are not included, and the defiled bases with outflows are not included. A small part of the undefiled six bases includes the four Sramana-phala; the four Sramana-phala also include a small part of the undefiled six bases. If it is conditioned, it is either past, future, or present; if it is unconditioned, it is neither past, future, nor present. Everything is wholesome, and everything is unattached.
Question: Of the Sramana-phala, how many are learners (Siksa, stages where learning is required), how many are non-learners (Asaiksa, stages where no further learning is required), and how many are neither learners nor non-learners? Answer: Everything should be distinguished. The Srotapanna-phala (stream-enterer fruit) is either a learner or neither a learner nor a non-learner. What is a learner? It refers to the conditioned fruit of the Srotapanna. What is neither a learner nor a non-learner? It refers to the unconditioned fruit of the Srotapanna. Just like the Srotapanna-phala, the Sakrdagamin-phala (once-returner fruit) and the Anagamin-phala (non-returner fruit) are also like this. The Arhat-phala (fruit of the Arhat) is either a non-learner or neither a learner nor a non-learner. What is a non-learner? It refers to the conditioned fruit of the Arhat. What is neither a learner nor a non-learner? It refers to the unconditioned fruit of the Arhat. Everything is non-ceasing. The physical and verbal actions, mind-non-associated formations, and cessation of enumeration included in the Sramana-phala are neither mind nor mental phenomena nor mind-associated. The feeling aggregate, perception aggregate, and the corresponding formation aggregate included in the Sramana-phala are mental phenomena and mind-associated. Mind-consciousness is mind.
Question: Of the Srotapanna-phala, how many minds arise that are not associated with feeling? Answer: Make four categories. Minds arise that are not associated with feeling.
相應者，謂心隨轉身口業，心隨轉心不相應行及受。受相應非心隨轉者，謂心意識。心隨轉亦受相應者，謂想陰彼相應行陰。非心隨轉亦非受相應者，謂除心隨轉心不相應行，若余心不相應行及數滅。如須陀洹果，乃至阿羅漢果亦如是。如受，想、行亦如是，除其自性。
問：須陀洹果，幾覺隨轉非觀相應？答：作四句。覺隨轉非觀相應者，謂覺隨轉身口業、覺隨轉心不相應行及覺相應觀。觀相應非覺隨轉者，謂覺。覺隨轉亦觀相應者，謂覺觀相應心心法。非覺隨轉亦非觀相應者，謂除覺隨轉心不相應行，若余心不相應行及數滅。如須陀洹果，斯陀含果亦如是。阿那含果，或覺隨轉非觀相應，作四句。覺隨轉非觀相應者，謂覺隨轉身口業、覺隨轉心不相應行及覺相應觀。觀相應非覺隨轉者，謂覺，若覺不相應觀相應心心法。覺隨轉亦觀相應者，謂覺觀相應心心法。非覺隨轉亦非觀相應者，謂除覺隨轉身口業，若余身口業，除覺隨轉心不相應行，若余心不相應行，及覺不相應觀，及非覺觀相應心心法及數滅。如阿那含果，阿羅漢果亦如是。
須陀洹果所攝慧，是見非見處、余非見亦非見處。如須陀洹果，斯陀含果、阿那含果亦如是。
阿羅漢果，所攝盡智、無生智，所不攝無漏慧。是見非見處，余非
【現代漢語翻譯】 現代漢語譯本：與心相應者，是指心識隨著身語意業、心識隨著不相應行以及感受而轉變。感受相應但不隨心識轉變的，是指心意識本身。心識隨著轉變也與感受相應的，是指想蘊和與想蘊相應的行蘊。不隨心識轉變也不與感受相應的，是指除了隨心識轉變的不相應行之外，其餘的不相應行以及數滅（nirodha-samāpatti，滅盡定）。如須陀洹果（Srota-āpanna-phala，預流果），乃至阿羅漢果（Arhat-phala，阿羅漢果）也是如此。如感受一樣，想蘊、行蘊也是如此，除了它們各自的自性。 問：須陀洹果，有多少是覺（vitarka，尋）隨之轉變但不與觀（vicāra，伺）相應的？答：可以作四句分析。覺隨之轉變但不與觀相應的，是指覺隨之轉變的身語意業、覺隨之轉變的不相應行以及與覺相應的觀。觀相應但不隨覺轉變的，是指覺本身。覺隨之轉變也與觀相應的，是指覺觀相應的心和心所法。不隨覺轉變也不與觀相應的，是指除了覺隨之轉變的不相應行之外，其餘的不相應行以及數滅。如須陀洹果，斯陀含果（Sakṛdāgāmi-phala，一來果）也是如此。阿那含果（Anāgāmi-phala，不還果），有些是覺隨之轉變但不與觀相應的，可以作四句分析。覺隨之轉變但不與觀相應的，是指覺隨之轉變的身語意業、覺隨之轉變的不相應行以及與覺相應的觀。觀相應但不隨覺轉變的，是指覺本身，以及不與覺相應但與觀相應的心和心所法。覺隨之轉變也與觀相應的，是指覺觀相應的心和心所法。不隨覺轉變也不與觀相應的，是指除了覺隨之轉變的身語意業之外，其餘的身語意業，除了覺隨之轉變的不相應行之外，其餘的不相應行，以及不與覺相應的觀，以及非覺觀相應的心和心所法以及數滅。如阿那含果，阿羅漢果也是如此。 須陀洹果所包含的智慧，是見（darśana，見）非見處，其餘的既非見亦非非見處。如須陀洹果，斯陀含果、阿那含果也是如此。 阿羅漢果，所包含的盡智（ksaya-jñāna，漏盡智）、無生智（anutpāda-jñāna，無生智），所不包含的無漏慧（anāsrava-prajñā，無漏慧）。是見非見處，其餘的既非見亦非
【English Translation】 English version: Those that are associated, refer to the mind following the transformations of body, speech, and mind karma, the mind following non-associated formations, and feeling. That which is associated with feeling but does not follow the mind's transformations refers to the mind-consciousness itself. That which follows the mind's transformations and is also associated with feeling refers to the form aggregate of perception and the formation aggregate associated with it. That which neither follows the mind's transformations nor is associated with feeling refers to non-associated formations other than those that follow the mind's transformations, any remaining non-associated formations, and cessation of perception and feeling (nirodha-samāpatti). This is the case for the Srota-āpanna-phala (stream-enterer fruit), and so on, up to the Arhat-phala (Arhat fruit). Just as with feeling, so it is with perception and formations, except for their respective natures. Question: In the Srota-āpanna-phala, how much is transformed by vitarka (initial application of thought) but not associated with vicāra (sustained application of thought)? Answer: A fourfold analysis can be made. That which is transformed by vitarka but not associated with vicāra refers to body, speech, and mind karma transformed by vitarka, non-associated formations transformed by vitarka, and vicāra associated with vitarka. That which is associated with vicāra but not transformed by vitarka refers to vitarka itself. That which is transformed by vitarka and also associated with vicāra refers to mind and mental factors associated with both vitarka and vicāra. That which is neither transformed by vitarka nor associated with vicāra refers to non-associated formations other than those transformed by vitarka, any remaining non-associated formations, and cessation of perception and feeling. This is the case for the Srota-āpanna-phala, and also for the Sakṛdāgāmi-phala (once-returner fruit). In the Anāgāmi-phala (non-returner fruit), some are transformed by vitarka but not associated with vicāra; a fourfold analysis can be made. That which is transformed by vitarka but not associated with vicāra refers to body, speech, and mind karma transformed by vitarka, non-associated formations transformed by vitarka, and vicāra associated with vitarka. That which is associated with vicāra but not transformed by vitarka refers to vitarka itself, and mind and mental factors associated with vicāra but not with vitarka. That which is transformed by vitarka and also associated with vicāra refers to mind and mental factors associated with both vitarka and vicāra. That which is neither transformed by vitarka nor associated with vicāra refers to body, speech, and mind karma other than that transformed by vitarka, non-associated formations other than those transformed by vitarka, any remaining non-associated formations, vicāra not associated with vitarka, mind and mental factors not associated with either vitarka or vicāra, and cessation of perception and feeling. This is the case for the Anāgāmi-phala, and also for the Arhat-phala. The wisdom included in the Srota-āpanna-phala is the place of seeing (darśana), and the remainder is neither the place of seeing nor the place of not seeing. This is the case for the Srota-āpanna-phala, the Sakṛdāgāmi-phala, and the Anāgāmi-phala. The Arhat-phala includes the knowledge of exhaustion (ksaya-jñāna) and the knowledge of non-arising (anutpāda-jñāna), but does not include undefiled wisdom (anāsrava-prajñā). It is the place of seeing, and the remainder is neither
見亦非見處。一切非身見因、身見亦非彼因。沙門果所攝身口業及思，是業非業報，余非業亦非業報。
問：須陀洹果，幾業非業隨轉？答：作四句。業非業隨轉者，謂思業。業隨轉非業者，謂受陰、想陰、識陰，若思所不攝業隨轉行陰。業亦業隨轉者，謂業隨轉身口業。非業亦非業隨轉者，謂除業隨轉心不相應行，若余心不相應行及數滅。如須陀洹果，乃至阿羅漢果亦如是。沙門果所攝身口業，是造色色非可見色，余非造色色亦非可見色。沙門果所攝身口業，是造色色非有對色，余非造色色亦非有對色。一切是甚深難了、難了甚深。
沙門果，若有為是善亦善因、若無為是善非善因，一切非不善亦非不善因，一切非無記亦非無記因。沙門果，若有為是因緣緣及有因、若無為非因緣緣及非因。
問沙門果，幾次第非次第緣緣？答：一切應分別。沙門果，若有為或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起心心法。次第亦次第緣緣者，謂過去現在心心法。非次第亦非次第緣緣者，謂除未來現前必起心心法，若余未來心心法，及身口業心不相應行，及數滅。沙門果，若有為所攝身口業心不相應行及數滅，是緣緣緣非有緣，餘者是緣緣緣亦有緣。沙門果，若有為是增上緣緣及有增上、
【現代漢語翻譯】 現代漢語譯本 『見亦非見處』，意思是說，一切導致『身見』（認為身體是真實自我的錯誤觀念）的原因，以及『身見』本身，都不是那個地方的原因。沙門果（Sramana-phala，修行證果的果位）所包含的身口意業，是業但不是業報；其餘的既不是業也不是業報。
問：須陀洹果（Srotapanna，入流果，小乘初果）的聖者，有多少業不是隨著業報而轉的？答：可以分為四種情況。隨著業報而轉但不是業的是意業（思業）。隨著業轉但不是業的，是受陰、想陰、識陰；如果不是意業所包含的，隨著業轉的是行陰。既是業也是隨著業轉的，是隨著業的身口業。既不是業也不是隨著業轉的，是除了隨著業轉的心不相應行之外的，其餘的心不相應行以及數滅（Nirodha-samapatti，滅盡定）。如同須陀洹果，乃至阿羅漢果（Arhat，阿羅漢果，小乘最高果位）也是如此。沙門果所包含的身口業，是造作出來的，但不是可見的色法；其餘的不是造作出來的，也不是可見的色法。沙門果所包含的身口業，是造作出來的，但不是有對的色法；其餘的不是造作出來的，也不是有對的色法。一切都是甚深難懂的，難以理解的甚深道理。
沙門果，如果有為法（有生滅變化的法）是善的，那麼它也是善的因；如果無為法（沒有生滅變化的法）是善的，那麼它只是善的，但不是善的因。一切都不是不善的，也不是不善的因；一切都不是無記的，也不是無記的因。
沙門果，如果有為法是因緣緣（Hetu-paccaya，因緣）和有因，那麼無為法不是因緣緣，也不是因。
問：沙門果，有多少是次第緣（Samanantara-paccaya，等無間緣）而不是次第緣的緣？答：一切都應該分別來看。沙門果，如果有為法或者是次第緣而不是次第緣的緣，可以分為三種情況。是次第緣而不是次第緣的緣，指的是未來將要生起的心和心所法。既是次第緣也是次第緣的緣，指的是過去和現在的心和心所法。既不是次第緣也不是次第緣的緣，指的是除了未來將要生起的心和心所法之外的，其餘的未來心和心所法，以及身口業、心不相應行，以及數滅。沙門果，如果有為法所包含的身口業、心不相應行以及數滅，是緣緣緣（Paccaya-paccaya，緣緣）但不是有緣（Arammana-paccaya，所緣緣）；其餘的是緣緣緣，也是有緣。沙門果，如果有為法是增上緣緣（Adhipati-paccaya，增上緣）和有增上...
【English Translation】 English version 'Where seeing is not seeing' means that all causes of 'self-view' (the mistaken belief that the body is the real self), and 'self-view' itself, are not the cause of that place. The body, speech, and mind actions included in Sramana-phala (the fruits of ascetic practice), are actions but not karmic results; the rest are neither actions nor karmic results.
Question: For a Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism), how many actions are not transformed along with karmic results? Answer: Four categories can be made. Those that are transformed along with karmic results but are not actions are mental actions (volitional actions). Those that are transformed along with actions but are not actions are the feeling aggregate, perception aggregate, and consciousness aggregate; if not included in volitional actions, the form aggregate that is transformed along with actions. Those that are both actions and transformed along with actions are the body and speech actions that are transformed along with actions. Those that are neither actions nor transformed along with actions are, apart from mental formations that are transformed along with actions, the remaining mental formations and Nirodha-samapatti (cessation of perception and feeling). Just like the Srotapanna, so too is the Arhat (the highest stage of enlightenment in Theravada Buddhism). The body and speech actions included in Sramana-phala are created but are not visible forms; the rest are not created and are not visible forms. The body and speech actions included in Sramana-phala are created but are not tangible forms; the rest are not created and are not tangible forms. Everything is profoundly difficult to understand, deeply difficult to comprehend.
In Sramana-phala, if conditioned phenomena (phenomena that arise and cease) are wholesome, then they are also the cause of wholesomeness; if unconditioned phenomena (phenomena that do not arise and cease) are wholesome, then they are wholesome but not the cause of wholesomeness. Everything is not unwholesome, nor is it the cause of unwholesomeness; everything is not neutral, nor is it the cause of neutrality.
In Sramana-phala, if conditioned phenomena are causal conditions (Hetu-paccaya) and have a cause, then unconditioned phenomena are not causal conditions and do not have a cause.
Question: In Sramana-phala, how many are proximate conditions (Samanantara-paccaya) that are not proximate conditions? Answer: Everything should be distinguished. In Sramana-phala, if conditioned phenomena are either proximate conditions or not proximate conditions, three categories can be made. Those that are proximate conditions but not proximate conditions are the mind and mental factors that will necessarily arise in the future. Those that are both proximate conditions and proximate conditions are the mind and mental factors of the past and present. Those that are neither proximate conditions nor proximate conditions are, apart from the mind and mental factors that will necessarily arise in the future, the remaining future mind and mental factors, as well as body and speech actions, mental formations, and Nirodha-samapatti. In Sramana-phala, the body and speech actions, mental formations, and Nirodha-samapatti included in conditioned phenomena are condition-conditions (Paccaya-paccaya) but not object-conditions (Arammana-paccaya); the rest are condition-conditions and also object-conditions. In Sramana-phala, if conditioned phenomena are dominating-condition-conditions (Adhipati-paccaya) and have dominance...
若無為是增上緣緣非有增上，一切非流亦非隨流。
通者，謂四通。問云何四？答：謂有苦遲通、有苦速通、有樂遲通、有樂速通。云何苦遲通？謂未來禪、中間禪及三無色，若鈍根道。云何苦速通？謂未來禪、中間禪及三無色，若利根道。云何樂遲通？謂根本四禪，若鈍根道。云何樂速通？謂根本四禪，若利根道。
問：此四通，幾是色、幾非色？答：通所攝身口業是色，余非色。一切不可見，一切是無對，一切是無漏，一切是有為，一切是無報，一切從因緣生世所攝。通所攝身口業是色所攝，余是名所攝。通所攝心意識是內入所攝，余是外入所攝。一切是智知，一切非斷知知及不斷，一切是應修，一切不穢污，一切是果及有果，一切是不受。通所攝身口業是四大造，余非四大造。一切是有上，一切是非有。通所攝身口業及心不相應行，因不相應，余因相應。善五處少分攝四通，四通亦攝善五處少分。不善處所不攝、無記處所不攝、漏處所不攝、有漏處所不攝。無漏五處少分攝四通，四通亦攝無漏五處少分。一切或過去或未來或現在，一切是善，一切是不繫。
問：四通，幾學、幾無學？答：一切應分別。通或學、或無學。云何學？謂通所攝學五陰。云何無學？謂通所攝無學五陰。一切是不斷。
【現代漢語翻譯】 現代漢語譯本：如果『無為』是增上緣（Adhipati-paccaya，最強力的條件），那麼它作為增上緣並非是有為法（Sahetuka，有因的）。一切非流（Anāsava，無漏的）既不隨順於煩惱之流，也不被煩惱之流所影響。
通（Abhijñā，神通）指的是四種通。問：什麼是四種通？答：它們是苦遲通、苦速通、樂遲通、樂速通。什麼是苦遲通？答：指的是未來禪（Upapatti-bhava，再生禪）、中間禪（Antarābhava-jhāna，中間禪）以及三個無色界禪定（Arūpajhānas，無色禪），如果修習者是鈍根（Mṛdvindriya，根器遲鈍）之人。什麼是苦速通？答：指的是未來禪、中間禪以及三個無色界禪定，如果修習者是利根（Tīkṣṇendriya，根器敏銳）之人。什麼是樂遲通？答：指的是根本四禪（Rūpajhānas，色界四禪），如果修習者是鈍根之人。什麼是樂速通？答：指的是根本四禪，如果修習者是利根之人。
問：這四種通，哪些是色（Rūpa，物質），哪些不是色？答：通所包含的身口業（Kāya-vacī-karma，身業和語業）是色，其餘不是色。一切是不可見的（Adarśana，不可見的），一切是無對的（Apratigha，無對礙的），一切是無漏的（Anāsava，無漏的），一切是有為的（Saṃskṛta，有為的），一切是無報的（Avipāka，無異熟果報的），一切是從因緣所生，為世間所攝。通所包含的身口業是色所攝，其餘是名（Nāma，精神）所攝。通所包含的心意識（Citta-manovijñāna，心、意、識）是內入（Adhyātmika-āyatana，內處）所攝，其餘是外入（Bāhya-āyatana，外處）所攝。一切是智知（Jñāna-jñeya，為智慧所知），一切非斷知知及不斷（Na prahāṇa-jñāna-jñeya nāprahāṇa，非斷知所知及非不斷知所知），一切是應修的（Bhāvanā-hetuka，修習所生），一切是不穢污的（Anāsrava，無漏的），一切是果及有果（Phala-phalavat，果及有果的），一切是不受的（Anupādāna，非取）。通所包含的身口業是四大（Mahābhūta，四大種）所造，其餘不是四大所造。一切是有上的（Sa-uttara，有上的），一切是非有的（Asat，非存在的）。通所包含的身口業及心不相應行（Citta-viprayukta-saṃskāra，心不相應行），因不相應（Hetu-viprayukta，與因不相應），其餘因相應（Hetu-samprayukta，與因相應）。善五處（Kuśala-pañcaskandha，善五蘊）少分攝四通，四通也攝善五處少分。不善處所不攝、無記處所不攝、漏處所不攝、有漏處所不攝。無漏五處（Anāsrava-pañcaskandha，無漏五蘊）少分攝四通，四通也攝無漏五處少分。一切或是過去或是未來或是現在，一切是善的（Kuśala，善的），一切是不繫的（Asaṃyukta，不繫的）。
問：四通，哪些是學（Śaikṣa，有學），哪些是無學（Aśaikṣa，無學）？答：一切應分別。通或是學，或是無學。什麼是學？答：指的是通所包含的學五陰（Śaikṣa-pañcaskandha，有學五蘊）。什麼是無學？答：指的是通所包含的無學五陰（Aśaikṣa-pañcaskandha，無學五蘊）。一切是不中斷的（Asaṃkhinna，不中斷的）。
【English Translation】 English version: If the 'Unconditioned' (Asaṃskṛta, the unmade, unconditioned) is a dominant condition (Adhipati-paccaya, condition of supremacy), then as a dominant condition, it is not a conditioned phenomenon (Sahetuka, with a cause). All that is without outflows (Anāsava, without defilements) neither flows with nor is influenced by the stream of afflictions.
The superknowledges (Abhijñā, higher knowledges) refer to four types of superknowledges. Question: What are the four? Answer: They are the superknowledge attained with difficulty and slowly, the superknowledge attained with difficulty and quickly, the superknowledge attained with ease and slowly, and the superknowledge attained with ease and quickly. What is the superknowledge attained with difficulty and slowly? Answer: It refers to the future meditative states (Upapatti-bhava, rebirth state), the intermediate meditative state (Antarābhava-jhāna, intermediate state of meditation), and the three formless meditative states (Arūpajhānas, formless absorptions), if the practitioner is of dull faculties (Mṛdvindriya, with weak faculties). What is the superknowledge attained with difficulty and quickly? Answer: It refers to the future meditative states, the intermediate meditative state, and the three formless meditative states, if the practitioner is of sharp faculties (Tīkṣṇendriya, with sharp faculties). What is the superknowledge attained with ease and slowly? Answer: It refers to the four fundamental meditative states (Rūpajhānas, form realm absorptions), if the practitioner is of dull faculties. What is the superknowledge attained with ease and quickly? Answer: It refers to the four fundamental meditative states, if the practitioner is of sharp faculties.
Question: Of these four superknowledges, which are form (Rūpa, material form) and which are not form? Answer: The bodily and verbal actions (Kāya-vacī-karma, body and speech karma) included in the superknowledges are form, and the rest are not form. All are invisible (Adarśana, non-visible), all are without resistance (Apratigha, without obstruction), all are without outflows (Anāsava, without defilements), all are conditioned (Saṃskṛta, compounded), all are without retribution (Avipāka, without result), all arise from causes and conditions and are included in the world. The bodily and verbal actions included in the superknowledges are included in form, and the rest are included in name (Nāma, mental phenomena). The mind, thought, and consciousness (Citta-manovijñāna, mind, intellect, and consciousness) included in the superknowledges are included in the internal sense bases (Adhyātmika-āyatana, internal sense fields), and the rest are included in the external sense bases (Bāhya-āyatana, external sense fields). All are knowable by wisdom (Jñāna-jñeya, knowable by knowledge), all are neither knowable by abandonment nor by non-abandonment (Na prahāṇa-jñāna-jñeya nāprahāṇa, neither knowable by abandonment nor non-abandonment), all are to be cultivated (Bhāvanā-hetuka, caused by cultivation), all are unpolluted (Anāsrava, without outflows), all are results and have results (Phala-phalavat, having fruits and results), all are non-appropriating (Anupādāna, not clinging). The bodily and verbal actions included in the superknowledges are made of the four great elements (Mahābhūta, four great elements), and the rest are not made of the four great elements. All are surpassable (Sa-uttara, with something higher), all are non-existent (Asat, non-existent). The bodily and verbal actions and the mental formations not associated with mind (Citta-viprayukta-saṃskāra, formations disassociated from mind) included in the superknowledges are not associated with causes (Hetu-viprayukta, disassociated from causes), and the rest are associated with causes (Hetu-samprayukta, associated with causes). A small portion of the wholesome five aggregates (Kuśala-pañcaskandha, wholesome five aggregates) includes the four superknowledges, and the four superknowledges also include a small portion of the wholesome five aggregates. The unwholesome locations are not included, the neutral locations are not included, the locations with outflows are not included, and the locations with defilements are not included. A small portion of the undefiled five aggregates (Anāsrava-pañcaskandha, undefiled five aggregates) includes the four superknowledges, and the four superknowledges also include a small portion of the undefiled five aggregates. All are either past, future, or present, all are wholesome (Kuśala, virtuous), and all are unattached (Asaṃyukta, uncombined).
Question: Of the four superknowledges, which are of the learners (Śaikṣa, trainees) and which are of the non-learners (Aśaikṣa, no more to learn)? Answer: All should be distinguished. The superknowledges are either of the learners or of the non-learners. What are of the learners? Answer: It refers to the five aggregates of the learners (Śaikṣa-pañcaskandha, aggregates of trainees) included in the superknowledges. What are of the non-learners? Answer: It refers to the five aggregates of the non-learners (Aśaikṣa-pañcaskandha, aggregates of those with no more to learn) included in the superknowledges. All are uninterrupted (Asaṃkhinna, unwearied).
通所攝身口業、心不相應行，非心非心法非心相應。通所攝受陰想陰，彼相應行陰，是心法心相應，心意識即心也。
問：四通，幾心隨轉非受相應？答作四句。心隨轉非受相應者，謂心隨轉身口業，心隨轉心不相應行及受。受相應非心隨轉者，謂心意識。心隨轉亦受相應者，謂想陰，彼相應行陰。非心隨轉亦非受相應者，謂除心隨轉心不相應行，若余心不相應行。如受，想行亦如是，除其自性。
問：苦遲通，幾覺隨轉非觀相應？答：作四句。覺隨轉非觀相應者，謂覺隨轉身口業，覺隨轉心不相應行及覺相應觀。觀相應非覺隨轉者，謂覺，若覺不相應觀相應心心法。覺隨轉亦觀相應者，謂覺觀相應心心法。非覺隨轉亦非觀相應者，謂除覺隨轉身口業，若余身口業，除覺隨轉心不相應行，若余心不相應行，及覺不相應觀，及非覺觀相應心心法。如苦遲通，苦速通亦如是。樂遲通，或覺隨轉非觀相應，作四句。覺隨轉非觀相應者，謂覺隨轉身口業，覺隨轉心不相應行及覺相應觀。觀相應非覺隨轉者，謂覺，若覺不相應觀相應心心法。覺隨轉亦觀相應者，謂覺觀相應心心法。非覺隨轉亦非觀相應者，謂除覺隨轉身口業，若余身口業，除覺隨轉心不相應行，若余心不相應行，及覺不相應觀，及非覺觀相應心心法
【現代漢語翻譯】 現代漢語譯本 通所攝的身口意業，以及心不相應行（既非心也非心法，也非與心相應的法），通通攝屬於受陰和想陰。那些與受陰和想陰相應的行陰，是心法，與心相應，心意識也就是心本身。
問：四通（四種通力），有幾種是心隨之轉變但與受不相應的？答：可以分為四種情況。心隨之轉變但與受不相應的，是指心隨之轉變的身口意業，心隨之轉變的心不相應行以及受本身。與受相應但心不隨之轉變的，是指心意識。心隨之轉變也與受相應的，是指想陰，以及與想陰相應的行陰。既非心隨之轉變也與受不相應的，是指除了心隨之轉變的心不相應行之外，其餘的心不相應行。如同受的情況，想和行也是如此，除了它們各自的自性。
問：苦遲通（緩慢的苦受），有幾種是覺隨之轉變但與觀不相應的？答：可以分為四種情況。覺隨之轉變但與觀不相應的，是指覺隨之轉變的身口意業，覺隨之轉變的心不相應行以及與覺相應的觀。與觀相應但覺不隨之轉變的，是指覺本身，以及與覺不相應但與觀相應的心心法。覺隨之轉變也與觀相應的，是指與覺和觀相應的心心法。既非覺隨之轉變也與觀不相應的，是指除了覺隨之轉變的身口意業之外，其餘的身口意業，除了覺隨之轉變的心不相應行之外，其餘的心不相應行，以及與覺不相應的觀，以及既非覺也非觀相應的心心法。如同苦遲通的情況，苦速通（快速的苦受）也是如此。樂遲通（緩慢的樂受），或者覺隨之轉變但與觀不相應的，可以分為四種情況。覺隨之轉變但與觀不相應的，是指覺隨之轉變的身口意業，覺隨之轉變的心不相應行以及與覺相應的觀。與觀相應但覺不隨之轉變的，是指覺本身，以及與覺不相應但與觀相應的心心法。覺隨之轉變也與觀相應的，是指與覺和觀相應的心心法。既非覺隨之轉變也與觀不相應的，是指除了覺隨之轉變的身口意業之外，其餘的身口意業，除了覺隨之轉變的心不相應行之外，其餘的心不相應行，以及與覺不相應的觀，以及既非覺也非觀相應的心心法。
【English Translation】 English version The body, speech, and mind karmas encompassed by 'all', as well as the mind-non-associated formations (neither mind nor mental phenomena, nor mind-associated phenomena), are all encompassed by the feeling aggregate (vedanā-skandha) and perception aggregate (saṃjñā-skandha). Those formations aggregate (saṃskāra-skandha) that are associated with the feeling and perception aggregates are mental phenomena, associated with the mind, and the mind-consciousness is the mind itself.
Question: Among the four 'all' (four kinds of supernormal powers), how many are transformed by the mind but not associated with feeling? Answer: There are four possibilities. Those transformed by the mind but not associated with feeling refer to the body, speech, and mind karmas transformed by the mind, the mind-non-associated formations transformed by the mind, and feeling itself. Those associated with feeling but not transformed by the mind refer to mind-consciousness. Those transformed by the mind and also associated with feeling refer to the perception aggregate and the formations aggregate associated with it. Those neither transformed by the mind nor associated with feeling refer to the mind-non-associated formations other than those transformed by the mind. Like the case of feeling, perception and formations are also similar, except for their respective natures.
Question: Among slow painful feeling (duḥkha-manda), how many are transformed by awareness but not associated with observation? Answer: There are four possibilities. Those transformed by awareness but not associated with observation refer to the body, speech, and mind karmas transformed by awareness, the mind-non-associated formations transformed by awareness, and observation associated with awareness. Those associated with observation but not transformed by awareness refer to awareness itself, and the mind and mental phenomena associated with observation but not associated with awareness. Those transformed by awareness and also associated with observation refer to the mind and mental phenomena associated with both awareness and observation. Those neither transformed by awareness nor associated with observation refer to the body, speech, and mind karmas other than those transformed by awareness, the mind-non-associated formations other than those transformed by awareness, observation not associated with awareness, and the mind and mental phenomena associated with neither awareness nor observation. Like the case of slow painful feeling, fast painful feeling (duḥkha-kṣipra) is also similar. Among slow pleasant feeling (sukha-manda), or those transformed by awareness but not associated with observation, there are four possibilities. Those transformed by awareness but not associated with observation refer to the body, speech, and mind karmas transformed by awareness, the mind-non-associated formations transformed by awareness, and observation associated with awareness. Those associated with observation but not transformed by awareness refer to awareness itself, and the mind and mental phenomena associated with observation but not associated with awareness. Those transformed by awareness and also associated with observation refer to the mind and mental phenomena associated with both awareness and observation. Those neither transformed by awareness nor associated with observation refer to the body, speech, and mind karmas other than those transformed by awareness, the mind-non-associated formations other than those transformed by awareness, observation not associated with awareness, and the mind and mental phenomena associated with neither awareness nor observation.
。如樂遲通，樂速通亦如是。
通所攝盡智、無生智，所不攝無漏慧。是見非見處，余非見亦非見處。一切非身見因、身見亦非彼因。通所攝身口業及思，此是業非業報，余非業亦非業報。
問四通，幾業非業隨轉？答：作四句。業非業隨轉者，謂思業。業隨轉非業者，謂受陰、想陰、識陰，若思所不攝業隨轉行陰。業亦業隨轉者，謂業隨轉身口業。非業亦非業隨轉者，謂除業隨轉心不相應行，若余心不相應行。
通所攝身口業，是造色色非可見色，余非造色色亦非可見色。通所攝身口業，是造色色非有對色，余非造色色亦非有對色。一切是甚深難了、難了甚深。一切是善亦善因，一切非不善亦非不善因，一切非無記亦非無記因，一切是因緣緣亦有因。
問四通，幾次第非次第緣緣？答：一切應分別。通或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起心心法。次第亦次第緣緣者，謂過去現在心心法。非次第亦非次第緣緣者，謂除未來現前必起心心法，若余未來心心法，及身口業心不相應行。通所攝身口業心不相應行，是緣緣緣非有緣，餘者是緣緣緣亦有緣。一切是增上緣緣及有增上，一切非流亦非隨流。
種者，謂四聖種。問：云何四？答：一謂隨乞得衣知足聖種，
【現代漢語翻譯】 現代漢語譯本：如果樂遲通是這樣，那麼樂速通也是這樣。
通所包含的是盡智（Jnana-ksaya，知曉煩惱已盡的智慧）、無生智（Anutpada-jnana，知曉不再產生煩惱的智慧），所不包含的是無漏慧（Anasrava-prajna，沒有煩惱的智慧）。這是見（Darsana，如實知見的智慧）與非見（Adarsana，非如實知見的智慧）之處，其餘的既非見也非非見之處。一切都不是身見（Satkayadristi，認為五蘊為我的邪見）的原因，身見也不是它們的原因。通所包含的身口業及思（Cetana，意志），這是業（Karma，行為）而非業報（Karma-vipaka，行為的果報），其餘的既非業也非業報。
問：四通（四種神通），有幾種是業（Karma）非業（Akarma）隨之運轉？答：作四句回答。業非業隨之運轉的是思業（Cetana-karma，意志的行為）。業隨之運轉非業的是受陰（Vedana-skandha，感受）、想陰（Samjna-skandha，知覺）、識陰（Vijnana-skandha，意識），如果思所不包含的業隨之運轉的行陰（Samskara-skandha，除了感受、知覺、意識之外的其他心理活動）。業也是業隨之運轉的是業隨之運轉的身口業。非業也不是業隨之運轉的是，除了業隨之運轉的心不相應行（Citta-viprayukta-samskara，不與心識相應的行）之外，其餘的心不相應行。
通所包含的身口業，是造作（不明確）非可見色（Sanidarsana-rupa，可以被看見的色法），其餘的既非造作也非可見色。通所包含的身口業，是造作非有對色（Sapatigha-rupa，有對礙的色法），其餘的既非造作也非有對色。一切都是甚深難了（Gambhiro duranubodha，深奧難以理解），難了甚深（Duranubodha gambhiro，難以理解的深奧）。一切都是善（Kusala，好的）也是善因（Kusala-hetu，善的原因），一切都不是不善（Akusala，不好的）也不是不善因（Akusala-hetu，不善的原因），一切都不是無記（Avyakrta，非善非惡的）也不是無記因（Avyakrta-hetu，無記的原因），一切都是因緣緣（Hetu-paccaya，因緣）也有因（Hetu，原因）。
問：四通，有幾種是次第（Anantara，無間）非次第緣緣（Anantara-paccaya，無間緣）？答：一切都應該分別。通或者次第非次第緣緣，作三句回答。次第非次第緣緣的是，未來現前必定生起的心心法（Citta-caitasika-dharma，心和心所法）。次第也是次第緣緣的是，過去現在的心心法。非次第也不是次第緣緣的是，除了未來現前必定生起的心心法之外，其餘的未來心心法，以及身口業心不相應行。通所包含的身口業心不相應行，是緣緣緣（Paccaya-paccaya，緣的緣）非有緣（Sahetuka，有原因），其餘的是緣緣緣也有緣。一切都是增上緣緣（Adhipati-paccaya，增上緣）及有增上（Adhipati，增上），一切都不是流（Ogha，瀑流）也不是隨流（Anusota，隨順瀑流）。
種（Bija，種子）指的是四聖種（Cattari ariya-vamsa，四種聖者的家風）。問：什麼是四種？答：第一種是對於隨緣乞食所得的衣服知足的聖種，
【English Translation】 English version: Just as the slow attainment of bliss is, so too is the swift attainment of bliss.
What is encompassed by the Abhidhamma Pitaka (通) are the Knowledge of Exhaustion (Jnana-ksaya, knowledge of the exhaustion of defilements) and the Knowledge of Non-arising (Anutpada-jnana, knowledge of the non-arising of defilements); what is not encompassed is the Uncontaminated Wisdom (Anasrava-prajna, wisdom free from defilements). This is the realm of Seeing (Darsana, seeing things as they are) and Non-seeing (Adarsana, not seeing things as they are); the remainder is neither Seeing nor Non-seeing. Nothing is the cause of Self-view (Satkayadristi, the false view of self), nor is Self-view their cause. What is encompassed by the Abhidhamma Pitaka (通) are bodily and verbal actions and volition (Cetana, intention); this is action (Karma, deed) but not the result of action (Karma-vipaka, the result of deed); the remainder is neither action nor the result of action.
Question: Among the four Abhidhamma Pitakas (四通), how many are actions (Karma) or non-actions (Akarma) that follow along? Answer: Make four categories. What follows along as action and non-action is volitional action (Cetana-karma, action of intention). What follows along as action but not non-action are the feeling aggregate (Vedana-skandha, sensation), the perception aggregate (Samjna-skandha, perception), and the consciousness aggregate (Vijnana-skandha, consciousness); if the volitional action is not encompassed, the formations aggregate (Samskara-skandha, mental formations) follows along. What is both action and follows along as action are bodily and verbal actions that follow along. What is neither action nor follows along as action are mental formations not associated with consciousness (Citta-viprayukta-samskara, formations disassociated from mind), except for those that follow along as action, and the remaining mental formations not associated with consciousness.
Bodily and verbal actions encompassed by the Abhidhamma Pitaka (通) are produced ** (unclear) and visible form (Sanidarsana-rupa, visible form); the remainder is neither produced ** nor visible form. Bodily and verbal actions encompassed by the Abhidhamma Pitaka (通) are produced ** and resistant form (Sapatigha-rupa, form with resistance); the remainder is neither produced ** nor resistant form. Everything is profound and difficult to understand (Gambhiro duranubodha, profound and hard to realize), difficult to understand and profound (Duranubodha gambhiro, hard to realize and profound). Everything is wholesome (Kusala, good) and a cause of wholesomeness (Kusala-hetu, cause of good); nothing is unwholesome (Akusala, bad) nor a cause of unwholesomeness (Akusala-hetu, cause of bad); nothing is neutral (Avyakrta, neither good nor bad) nor a cause of neutrality (Avyakrta-hetu, cause of neutral); everything is a condition by way of cause (Hetu-paccaya, condition of cause) and has a cause (Hetu, cause).
Question: Among the four Abhidhamma Pitakas (四通), how many are contiguous (Anantara, immediately preceding) and non-contiguous conditions (Anantara-paccaya, immediately preceding condition)? Answer: Everything should be distinguished. The Abhidhamma Pitaka (通) is either contiguous or non-contiguous condition, make three categories. What is contiguous and non-contiguous condition is the mind and mental factors (Citta-caitasika-dharma, mind and mental factors) that necessarily arise in the future. What is both contiguous and a contiguous condition are the mind and mental factors of the past and present. What is neither contiguous nor a contiguous condition are the remaining mind and mental factors of the future, except for those that necessarily arise in the future, and bodily and verbal actions and mental formations not associated with consciousness. Bodily and verbal actions and mental formations not associated with consciousness encompassed by the Abhidhamma Pitaka (通) are conditions of conditions (Paccaya-paccaya, condition of condition) and without a cause (Sahetuka, with a cause); the remainder are conditions of conditions and with a cause. Everything is a dominating condition (Adhipati-paccaya, dominating condition) and has dominance (Adhipati, dominance); nothing is a flood (Ogha, flood) nor flows along with the flood (Anusota, flowing with the flood).
A lineage (Bija, seed) refers to the four noble lineages (Cattari ariya-vamsa, four noble lineages). Question: What are the four? Answer: The first is the noble lineage of contentment with whatever robes are obtained by begging;
二謂隨乞得食知足聖種，三謂隨得眠臥具等知足聖種，四謂樂閑靜樂修聖種。
問：此四聖種，幾色、幾非色？答：聖種所攝身口業是色，余非色。一切是不可見，一切是無對。
問聖種，幾有漏、幾無漏？答一切應分別。聖種，或有漏、或無漏。云何有漏？謂聖種所攝有漏五陰。云何無漏？謂聖種所攝無漏五陰。一切是有為。若有漏，彼有報；若無漏，彼無報。一切從因緣生世所攝。聖種所攝身口業是色所攝，余是名所攝。聖種所攝心意識是內入所攝，余是外入所攝。一切是智知。若有漏，斷知知及斷；若無漏，非斷知知及不斷。一切是應修，一切不穢污，一切是果及有果，一切是不受。聖種所攝身口業是四大造，余非四大造。一切是有上。聖種，若有漏，彼是有；若無漏，彼非有。聖種所攝身口業及心不相應行，因不相應，余因相應。善五處少分攝四聖種，四聖種亦攝善五處少分。不善處所不攝、無記處所不攝、漏處所不攝。或有漏處攝非聖種，作四句。有漏處攝非聖種者，謂聖種所不攝有漏五陰。聖種攝非有漏處者，謂聖種所攝無漏五陰。有漏處攝亦聖種者，謂聖種所攝有漏五陰。非有漏處攝亦非聖種者，謂虛空及數滅、非數滅。或無漏處攝非聖種，作四句。無漏處攝非聖種者，謂虛空及數滅、非
數滅。聖種攝非無漏處者，謂聖種所攝有漏五陰。無漏處攝亦聖種者，謂聖種所攝無漏五陰。非無漏處攝亦非聖種者，謂聖種所不攝有漏五陰。一切或過去或未來或現在，一切是善。
聖種，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂聖種所攝欲界系五陰。云何色界系？謂聖種所攝色界系五陰。云何無色界系？謂聖種所攝無色界系四陰。云何不繫？謂無漏四聖種。
問：聖種，幾學、幾無學、幾非學非無學。答：一切應分別。聖種，或學、或無學、或非學非無學。云何學？謂聖種所攝學五陰。云何無學？謂聖種所攝無學五陰。云何非學非無學？謂聖種所攝有漏五陰。聖種，若有漏，彼修斷；若無漏，彼不斷。聖種所攝身口業及心不相應行，非心非心法非心相應。聖種所攝受陰想陰，彼相應行陰，是心法心相應，心意識即心也。
問：聖種，幾心隨轉非受相應？答：作四句。心隨轉非受相應者，謂心隨轉身口業，心隨轉心不相應行及受。受相應非心隨轉者，謂心意識。心隨轉亦受相應者，謂想陰，彼相應行陰。非心隨轉亦非受相應者，謂除心隨轉身口業，若余身口業，除心隨轉心不相應行，若余心不相應行。如受，想、行亦如是，除其自性。
問：聖種，幾覺隨轉非觀相應？
答：作四句。覺隨轉非觀相應者，謂覺隨轉身口業，覺隨轉心不相應行及覺相應觀。觀相應非覺隨轉者，謂覺，若覺不相應觀相應心心法。覺隨轉亦觀相應者，謂覺觀相應心心法。非覺隨轉亦非觀相應者，謂除覺隨轉身口業，若余身口業，除覺隨轉心不相應行，若余心不相應行，及覺不相應觀，及非覺觀相應心心法。
問：聖種，幾見非見處？答：作四句。見非見處者，謂聖種所攝盡智、無生智，所不攝無漏慧。見處非見者，謂見所不攝有漏四聖種。見亦見處者，謂世俗正見。非見亦非見處者，謂見所不攝無漏四聖種。一切非身見因、身見亦非彼因。聖種所攝身口業及思，此是業非業報，余非業亦非業報。
問：聖種，幾業非業隨轉？答：作四句。業非業隨轉者，謂除業隨轉身口業，若余身口業，及思業。業隨轉非業者，謂受陰想陰識陰，若思所不攝業隨轉行陰。業亦業隨轉者，謂業隨轉身口業。非業亦非業隨轉者，謂除業及業隨轉心不相應行，若余心不相應行。聖種所攝身口業，是造色色非可見色，余非造色色亦非可見色。聖種所攝身口業，是造色色非有對色，余非造色色亦非有對色。一切是甚深難了、難了甚深。一切是善亦善因，一切非不善亦非不善因，一切非無記亦非無記因，一切是因緣緣亦有因
{ "translations": [ "現代漢語譯本：", "答：作四句分別解釋如下：『覺隨轉』（Vitakka-anuparivattī，覺與尋俱起）但『非觀相應』（na ca Sappaṭigha，非與伺俱起）的情況，是指覺隨轉的身口業，覺隨轉的心不相應行，以及覺相應的觀。『觀相應』但『非覺隨轉』的情況，是指覺，如果覺不相應的觀相應的心心法（Citta-cetasika-dhamma，心和心所法）。『覺隨轉』且『觀相應』的情況，是指覺觀相應的心心法。『非覺隨轉』且『非觀相應』的情況，是指除了覺隨轉的身口業之外的其餘身口業，除了覺隨轉的心不相應行之外的其餘心不相應行，以及覺不相應的觀，以及非覺觀相應的心心法。", "", "問：聖種（Ariya-vamsa，高尚的種姓），在幾種『見』（Diṭṭhi，邪見）和『非見處』（Na diṭṭhi，非邪見之處）中存在？答：作四句分別解釋如下：『見非見處』的情況，是指聖種所包含的盡智（Khaye-ñāṇa，知滅盡之智）、無生智（Anuppāde-ñāṇa，知不生之智），以及不包含的無漏慧（Anāsava-paññā，無漏的智慧）。『見處非見』的情況，是指見所不包含的有漏四聖種。『見亦見處』的情況，是指世俗正見（Sammā-diṭṭhi，正確的見解）。『非見亦非見處』的情況，是指見所不包含的無漏四聖種。一切法都不是身見（Sakkāya-diṭṭhi，認為五蘊為我）的因，身見也不是一切法的因。聖種所包含的身口業和思（Cetanā，意志），這是業（Kamma，行為）而非業報（Kamma-vipāka，行為的果報），其餘的既非業也非業報。", "", "問：聖種，在幾種『業』（Kamma，行為）和『非業隨轉』（Na kammanuparivattī，非隨業流轉）中存在？答：作四句分別解釋如下：『業非業隨轉』的情況，是指除了業隨轉的身口業之外的其餘身口業，以及思業。『業隨轉非業』的情況，是指受陰（Vedanākkhandha，感受蘊）、想陰（Saññākkhandha，想蘊）、識陰（Viññāṇakkhandha，識蘊），以及思所不包含的業隨轉行陰（Saṅkhārakkhandha，行蘊）。『業亦業隨轉』的情況，是指業隨轉的身口業。『非業亦非業隨轉』的情況，是指除了業和業隨轉的心不相應行之外的其餘心不相應行。聖種所包含的身口業，是造色（Kamma-rūpa，業所造的色法）但非可見色（Sanidassana-rūpa，可見的色法），其餘的既非造色也非可見色。聖種所包含的身口業，是造色但非有對色（Sappatigha-rūpa，有對的色法），其餘的既非造色也非有對色。一切法都是甚深難解的，難解的甚深。一切法都是善（Kusala，善的）也是善因（Kusala-hetu，善的因），一切法都不是不善（Akusala，不善的）也不是不善因（Akusala-hetu，不善的因），一切法都不是無記（Abyākata，非善非惡的）也不是無記因（Abyākata-hetu，非善非惡的因），一切法都是因緣（Hetu-paccaya，因緣）緣（Paccaya，緣）也有因（Hetu，因）。", "", "english_translations": [ "English version:", "A: There are four possibilities. 'Vitakka-anuparivattī (accompanied by initial application)' but 'na ca Sappaṭigha (not accompanied by sustained application)' refers to bodily and verbal actions that are accompanied by initial application, mental formations not associated with initial application that are accompanied by initial application, and sustained application associated with initial application. 'Sappaṭigha (accompanied by sustained application)' but 'na Vitakka-anuparivattī (not accompanied by initial application)' refers to initial application, if sustained application is associated with mind and mental factors not associated with initial application. 'Vitakka-anuparivattī (accompanied by initial application)' and 'Sappaṭigha (accompanied by sustained application)' refers to mind and mental factors associated with both initial and sustained application. 'Na Vitakka-anuparivattī (not accompanied by initial application)' and 'na ca Sappaṭigha (not accompanied by sustained application)' refers to bodily and verbal actions other than those accompanied by initial application, mental formations other than those accompanied by initial application, sustained application not associated with initial application, and mind and mental factors not associated with either initial or sustained application.", "", "Q: In how many 'Diṭṭhi (views)' and 'Na diṭṭhi (non-views)' are the Ariya-vamsa (noble lineages) found? A: There are four possibilities. 'Diṭṭhi (views)' but 'Na diṭṭhi (non-views)' refers to the knowledge of destruction (Khaye-ñāṇa) and the knowledge of non-arising (Anuppāde-ñāṇa) included in the noble lineages, and the undefiled wisdom (Anāsava-paññā) not included. 'Na diṭṭhi (non-views)' but 'Diṭṭhi (views)' refers to the four noble lineages with defilements not included in views. 'Diṭṭhi (views)' and 'Na diṭṭhi (non-views)' refers to conventional right view (Sammā-diṭṭhi). 'Na diṭṭhi (non-views)' and 'Na diṭṭhi (non-views)' refers to the four undefiled noble lineages not included in views. Nothing is a cause of self-view (Sakkāya-diṭṭhi), nor is self-view a cause of anything. Bodily and verbal actions and volition (Cetanā) included in the noble lineages are actions (Kamma) but not the result of actions (Kamma-vipāka); the rest are neither actions nor the result of actions.", "", "Q: In how many 'Kamma (actions)' and 'Na kammanuparivattī (not following actions)' are the noble lineages found? A: There are four possibilities. 'Kamma (actions)' but 'Na kammanuparivattī (not following actions)' refers to bodily and verbal actions other than those following actions, and volitional actions. 'Kammanuparivattī (following actions)' but 'Na Kamma (not actions)' refers to the feeling aggregate (Vedanākkhandha), perception aggregate (Saññākkhandha), consciousness aggregate (Viññāṇakkhandha), and the formations aggregate (Saṅkhārakkhandha) following actions not included in volition. 'Kamma (actions)' and 'Kammanuparivattī (following actions)' refers to bodily and verbal actions following actions. 'Na Kamma (not actions)' and 'Na kammanuparivattī (not following actions)' refers to mental formations other than actions and those following actions. Bodily and verbal actions included in the noble lineages are produced by action (Kamma-rūpa) but are not visible (Sanidassana-rūpa); the rest are neither produced by action nor visible. Bodily and verbal actions included in the noble lineages are produced by action but are not resistant (Sappatigha-rūpa); the rest are neither produced by action nor resistant. Everything is profound and difficult to understand, difficult to understand and profound. Everything is wholesome (Kusala) and a wholesome cause (Kusala-hetu), nothing is unwholesome (Akusala) or an unwholesome cause (Akusala-hetu), nothing is indeterminate (Abyākata) or an indeterminate cause (Abyākata-hetu), everything is a condition by way of cause (Hetu-paccaya), a condition (Paccaya), and also has a cause (Hetu)." ] }
。
問：聖種，幾次第非次第緣緣？答：一切應分別。聖種，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起心心法。次第亦次第緣緣者，謂過去現在心心法。非次第亦非次第緣緣者，謂除未來現前必起心心法，若余未來心心法及身口業心不相應行。
聖種所攝身口業、心不相應行，是緣緣緣非有緣，餘者是緣緣緣亦有緣。一切是增上緣緣及有增上。聖種，若有漏，彼隨流非流；若無漏，非流亦非隨流。
如四聖種，四正勤、四如意足，善聚修多羅亦如是。
念者，謂四念處。問：云何四？答：謂身念處乃至法念處。云何身念處？謂緣身慧。云何受念處？謂緣受慧。云何心念處？謂緣心慧。云何法念處？謂緣法慧。問：此四念處，幾色、幾非色？答：一切非色，一切不可見，一切是無對。
問：念處，幾有漏、幾無漏？答：一切應分別。緣身慧或有漏、或無漏。云何有漏？謂有漏意思惟相應緣身慧。云何無漏？謂無漏意思惟相應緣身慧。如緣身慧，乃至緣法慧亦如是。
一切是有爲念處，若有漏，彼有報；若無漏，彼無報。一切從因緣生世所攝，一切是名所攝，一切是外入所攝，一切是智知。若有漏，斷知知及斷；若無漏，非斷知知及不斷。一切是應修，一切
【現代漢語翻譯】 現代漢語譯本：
問：聖種（Āryavaṃśa，高尚的血統），有幾種次第非次第的緣緣？答：一切都應分別看待。聖種，或者次第非次第的緣緣，可以分為三種情況。次第非次第的緣緣，指的是未來現前必定生起的心和心所法。次第也是次第緣緣，指的是過去和現在的心和心所法。非次第也不是次第緣緣，指的是除了未來現前必定生起的心和心所法之外，其餘的未來心和心所法，以及身口業和心不相應行。
聖種所包含的身口業、心不相應行，是緣緣緣而非有緣，其餘的是緣緣緣也有緣。一切都是增上緣緣以及有增上。聖種，如果有漏，它隨順流轉或不隨順流轉；如果無漏，它不隨順流轉也不隨順流轉。
如同四聖種（catvāri āryavaṃśāni，四種高尚的血統），四正勤（catvāri samyakprahāṇāni，四種正確的努力）、四如意足（catvāra ṛddhipādāḥ，四種如意足），善聚修多羅（kusala-saṃgraha-sūtra，善聚經）也是如此。
念，指的是四念處（catvāri smṛtyupasthānāni，四種念住）。問：什麼是四？答：指的是身念處（kāyasmṛtyupasthāna，身體的念住）乃至法念處（dharmasmṛtyupasthāna，法的念住）。什麼是身念處？指的是緣于身體的智慧。什麼是受念處？指的是緣于感受的智慧。什麼是心念處？指的是緣於心的智慧。什麼是法念處？指的是緣於法的智慧。問：這四念處，有多少是色（rūpa，物質），有多少是非色（arūpa，非物質）？答：一切都是非色，一切都是不可見的，一切都是無對（apratigha，無障礙）。
問：念處，有多少是有漏（sāsrava，有煩惱），有多少是無漏（anāsrava，無煩惱）？答：一切都應分別看待。緣于身體的智慧或者是有漏，或者是無漏。什麼是有漏？指的是有漏的意識思維相應緣于身體的智慧。什麼是無漏？指的是無漏的意識思維相應緣于身體的智慧。如同緣于身體的智慧，乃至緣於法的智慧也是如此。
一切都是有為（saṃskṛta，有為法）的念處，如果有漏，它就有果報；如果無漏，它就沒有果報。一切都是從因緣生起的世間所包含的，一切都是名（nāma，名稱）所包含的，一切都是外入（bāhyāyatana，外部的處所）所包含的，一切都是智（jñāna，智慧）所知。如果有漏，斷知知以及斷；如果無漏，非斷知知以及不斷。一切都是應修的，一切
【English Translation】 English version:
Question: Āryavaṃśa (Noble Lineage), how many kinds of sequential and non-sequential conditions are there? Answer: Everything should be distinguished. Āryavaṃśa, either sequential or non-sequential conditions, can be divided into three categories. Sequential and non-sequential conditions refer to the mind and mental factors that will definitely arise in the future. Sequential is also sequential condition, referring to the mind and mental factors of the past and present. Non-sequential is also non-sequential condition, referring to the remaining future mind and mental factors, except for the mind and mental factors that will definitely arise in the future, as well as bodily and verbal actions and citta-viprayukta-saṃskāras (mind-independent formations).
Bodily and verbal actions and citta-viprayukta-saṃskāras included in Āryavaṃśa are conditions of conditions but not associated conditions, while the rest are conditions of conditions and also associated conditions. Everything is an adhipati-pratyaya (dominant condition) and has dominance. Āryavaṃśa, if it is sāsrava (with outflows), it flows or does not flow; if it is anāsrava (without outflows), it does not flow and also does not flow.
Like the four Āryavaṃśas (catvāri āryavaṃśāni, four noble lineages), the four samyakprahāṇas (catvāri samyakprahāṇāni, four right efforts), the four ṛddhipādas (catvāra ṛddhipādāḥ, four bases of magical power), so is the kusala-saṃgraha-sūtra (kusala-saṃgraha-sūtra, sutra of gathering wholesome qualities).
Mindfulness refers to the four smṛtyupasthānas (catvāri smṛtyupasthānāni, four foundations of mindfulness). Question: What are the four? Answer: They refer to kāyasmṛtyupasthāna (kāyasmṛtyupasthāna, mindfulness of the body) up to dharmasmṛtyupasthāna (dharmasmṛtyupasthāna, mindfulness of the dharma). What is kāyasmṛtyupasthāna? It refers to the wisdom related to the body. What is vedanāsmṛtyupasthāna (vedanāsmṛtyupasthāna, mindfulness of feeling)? It refers to the wisdom related to feeling. What is cittasmṛtyupasthāna (cittasmṛtyupasthāna, mindfulness of the mind)? It refers to the wisdom related to the mind. What is dharmasmṛtyupasthāna? It refers to the wisdom related to the dharma. Question: Among these four smṛtyupasthānas, how many are rūpa (rūpa, form) and how many are arūpa (arūpa, formless)? Answer: All are arūpa, all are invisible, and all are apratigha (apratigha, without obstruction).
Question: Among the smṛtyupasthānas, how many are sāsrava (sāsrava, with outflows) and how many are anāsrava (anāsrava, without outflows)? Answer: Everything should be distinguished. The wisdom related to the body is either sāsrava or anāsrava. What is sāsrava? It refers to the wisdom related to the body that is associated with sāsrava mental activity. What is anāsrava? It refers to the wisdom related to the body that is associated with anāsrava mental activity. Just like the wisdom related to the body, so is the wisdom related to the dharma.
All are saṃskṛta (saṃskṛta, conditioned) smṛtyupasthānas, if they are sāsrava, they have retribution; if they are anāsrava, they have no retribution. Everything is included in the world arising from causes and conditions, everything is included in nāma (nāma, name), everything is included in bāhyāyatana (bāhyāyatana, external sense base), and everything is known by jñāna (jñāna, knowledge). If it is sāsrava, it is known and abandoned; if it is anāsrava, it is not abandoned. Everything should be cultivated, everything
不穢污，一切是果及有果，一切是不受，一切非四大造，一切是有上。念處，若有漏，是有；若無漏，非是有。一切因相應。
善一處少分攝四念處，四念處亦攝善一處少分。不善處所不攝、無記處所不攝、漏處所不攝。
或有漏處攝非念處，作四句。有漏處攝非念處者，謂有漏色陰、有漏受陰想陰識陰，念處所不攝有漏行緣。念處攝非有漏處者，謂無漏四念處。有漏處攝亦念處者，謂有漏四念處。非有漏處攝亦非念處者，謂無漏色陰受陰想陰識陰，念處所不攝無漏行陰及無為。或無漏處攝非念處，作四句。無漏處攝非念處者，謂無漏色陰受陰想陰識陰，念處所不攝無漏行陰及無為。念處攝非無漏者，謂有漏四念處。無漏處攝亦念處者，謂無漏四念處。非無漏處攝亦非念處者，謂有漏色陰受陰想陰識陰，念處所不攝有漏行陰。一切或過去或未來或現在，一切是善。
問：念處，幾界系？答：一切應分別。緣身慧，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂欲界系意思惟相應緣身慧。云何色界系？謂色界系意思惟相應緣身慧。云何無色界系？謂無色界系意思惟相應緣身慧。云何無系？謂無漏意思惟相應緣身慧。如緣身慧，乃至緣法慧亦如是。
問：念處，幾學、幾無學、幾非
【現代漢語翻譯】 現代漢語譯本 不穢污，一切是果及有果，一切是不受，一切不是由四大元素構成，一切是有上的。（念處，如果是有煩惱的，就是存在；如果是沒有煩惱的，就不是存在。）一切與因相應。 善的一處只攝取四念處的一小部分，四念處也只攝取善的一處的一小部分。不善之處所不攝取、無記之處所不攝取、有漏之處所不攝取。 或者有有漏之處攝取非念處，可以構成四句判斷。有漏之處攝取非念處的情況是：有漏的色陰（Rūpa-skandha，色蘊）、有漏的受陰（Vedanā-skandha，受蘊）、想陰（Saṃjñā-skandha，想蘊）、識陰（Vijñāna-skandha，識蘊），念處所不攝取的有漏行陰（Saṃskāra-skandha，行蘊）的因緣。念處攝取非有漏之處的情況是：無漏的四念處。有漏之處攝取也是念處的情況是：有漏的四念處。非有漏之處攝取也不是念處的情況是：無漏的色陰、受陰、想陰、識陰，念處所不攝取的無漏行陰以及無為法（Asaṃskṛta，無為）。或者無漏之處攝取非念處，可以構成四句判斷。無漏之處攝取非念處的情況是：無漏的色陰、受陰、想陰、識陰，念處所不攝取的無漏行陰以及無為法。念處攝取非無漏之處的情況是：有漏的四念處。無漏之處攝取也是念處的情況是：無漏的四念處。非無漏之處攝取也不是念處的情況是：有漏的色陰、受陰、想陰、識陰，念處所不攝取的有漏行陰。一切或者過去或者未來或者現在，一切是善的。 問：念處，屬於哪幾界系？答：一切應該分別。緣身慧，或者屬於欲界系（Kāmadhātu，欲界）、或者屬於色界系（Rūpadhātu，色界）、或者屬於無色界系（Arūpadhātu，無色界）、或者不屬於任何界系。什麼是欲界系？是指與欲界系意思惟相應的緣身慧。什麼是色界系？是指與色界系意思惟相應的緣身慧。什麼事無色界系？是指與無色界系意思惟相應的緣身慧。什麼是不屬於任何界系？是指與無漏意思惟相應的緣身慧。如同緣身慧，乃至緣法慧也是如此。 問：念處，屬於幾學、幾無學、幾非學非無學？
【English Translation】 English version Not defiled, everything is a result and has results, everything is not received, everything is not made of the four great elements, everything is supreme. (Mindfulness, if it has outflows, exists; if it is without outflows, it does not exist.) Everything is in accordance with causes. A small part of a wholesome state encompasses the four foundations of mindfulness, and the four foundations of mindfulness also encompass a small part of a wholesome state. Unwholesome states are not encompassed, indeterminate states are not encompassed, states with outflows are not encompassed. Or states with outflows encompass non-foundations of mindfulness, forming a fourfold analysis. States with outflows encompass non-foundations of mindfulness, namely, the form aggregate (Rūpa-skandha) with outflows, the feeling aggregate (Vedanā-skandha) with outflows, the perception aggregate (Saṃjñā-skandha) with outflows, the consciousness aggregate (Vijñāna-skandha) with outflows; the foundations of mindfulness do not encompass the conditioned aggregate (Saṃskāra-skandha) with outflows. Foundations of mindfulness encompass non-states with outflows, namely, the four foundations of mindfulness without outflows. States with outflows encompass also foundations of mindfulness, namely, the four foundations of mindfulness with outflows. Non-states with outflows encompass also non-foundations of mindfulness, namely, the form aggregate, feeling aggregate, perception aggregate, and consciousness aggregate without outflows; the foundations of mindfulness do not encompass the conditioned aggregate without outflows and the unconditioned (Asaṃskṛta). Or states without outflows encompass non-foundations of mindfulness, forming a fourfold analysis. States without outflows encompass non-foundations of mindfulness, namely, the form aggregate, feeling aggregate, perception aggregate, and consciousness aggregate without outflows; the foundations of mindfulness do not encompass the conditioned aggregate without outflows and the unconditioned. Foundations of mindfulness encompass non-states without outflows, namely, the four foundations of mindfulness with outflows. States without outflows encompass also foundations of mindfulness, namely, the four foundations of mindfulness without outflows. Non-states without outflows encompass also non-foundations of mindfulness, namely, the form aggregate, feeling aggregate, perception aggregate, and consciousness aggregate with outflows; the foundations of mindfulness do not encompass the conditioned aggregate with outflows. Everything, whether past, future, or present, is wholesome. Question: To which realms do the foundations of mindfulness belong? Answer: Everything should be distinguished. Wisdom regarding the body, either belongs to the desire realm (Kāmadhātu), or the form realm (Rūpadhātu), or the formless realm (Arūpadhātu), or does not belong to any realm. What belongs to the desire realm? It refers to wisdom regarding the body that is associated with thinking in the desire realm. What belongs to the form realm? It refers to wisdom regarding the body that is associated with thinking in the form realm. What belongs to the formless realm? It refers to wisdom regarding the body that is associated with thinking in the formless realm. What does not belong to any realm? It refers to wisdom regarding the body that is associated with thinking without outflows. Just as with wisdom regarding the body, so too with wisdom regarding the dharma. Question: To which levels of learning, non-learning, and neither-learning-nor-non-learning do the foundations of mindfulness belong?
學非無學？答：一切應分別。緣身慧，或學、或無學、或非學非無學。云何學？謂學意思惟相應緣身慧。云何無學？謂無學意思惟相應緣身慧。云何非學非無學？謂有漏意思惟相應緣身慧。如緣身慧，乃至緣法慧亦如是。
念處，若有漏，彼修斷；若無漏，彼不斷。一切是心法心相應，一切心隨轉受相應，一切心隨轉想行相應，除其自性。
問：念處，幾有覺有觀？答：一切應分別。緣身慧，或有覺有觀、或無覺有觀、或無覺無觀。云何有覺有觀？謂有覺有觀意思惟相應緣身慧。云何無覺有觀？謂無覺有觀意思惟相應緣身慧。云何無覺無觀？謂無覺無觀意思惟相應緣身慧。如緣身慧，乃至緣法慧亦如是。
問：念處，幾見非見處？答：一切應分別。緣身慧，或見非見處，作四句。見非見處者，謂盡智、無生智所不攝無漏緣身慧。見處非見者，謂見所不攝有漏緣身慧，及五識身相應緣身慧。見亦見處者，謂世俗正見。非見亦非見處者，謂見所不攝無漏緣身慧。
緣受慧，或見非見處，作四句。見非見處者，謂盡智無生智所不攝無漏緣受慧。見處非見者，謂見所不攝有漏緣受慧。見亦見處者，謂世俗正見。非見亦非見處者，謂見所不攝無漏緣受慧。如無漏緣受慧，緣心慧、緣法慧亦如是。
【現代漢語翻譯】 現代漢語譯本 學是無學嗎？答：一切都應加以區分。關於與身體相關的智慧（緣身慧），可以是學、無學，或者非學非無學。什麼是學？是指與學習者的思考相應的、與身體相關的智慧。什麼是無學？是指與無學者的思考相應的、與身體相關的智慧。什麼是非學非無學？是指與有漏者的思考相應的、與身體相關的智慧。如同與身體相關的智慧一樣，乃至與法相關的智慧也是如此。
念住，如果有漏，就應當修習斷除；如果無漏，就不應當斷除。一切都是心法和與心相應的法，一切心都隨著感受相應而轉變，一切心都隨著想法和行為相應而轉變，除了其自性。
問：念住，有多少是有覺有觀的？答：一切都應加以區分。關於與身體相關的智慧，可以是有覺有觀、無覺有觀，或者無覺無觀。什麼是有覺有觀？是指與有覺有觀的思考相應的、與身體相關的智慧。什麼是無覺有觀？是指與無覺有觀的思考相應的、與身體相關的智慧。什麼是無覺無觀？是指與無覺無觀的思考相應的、與身體相關的智慧。如同與身體相關的智慧一樣，乃至與法相關的智慧也是如此。
問：念住，有多少是見處和非見處？答：一切都應加以區分。關於與身體相關的智慧，可以是見非見處，構成四句。見非見處是指不被盡智（Kshaya-jnana）、無生智（Anutpada-jnana）所包含的無漏的與身體相關的智慧。見處非見是指不被見所包含的有漏的與身體相關的智慧，以及與五識身相應的與身體相關的智慧。見亦見處是指世俗正見（Samvriti-samyag-drishti）。非見亦非見處是指不被見所包含的無漏的與身體相關的智慧。
關於與感受相關的智慧，可以是見非見處，構成四句。見非見處是指不被盡智、無生智所包含的無漏的與感受相關的智慧。見處非見是指不被見所包含的有漏的與感受相關的智慧。見亦見處是指世俗正見。非見亦非見處是指不被見所包含的無漏的與感受相關的智慧。如同無漏的與感受相關的智慧一樣，與心相關的智慧、與法相關的智慧也是如此。
【English Translation】 English version Is learning non-learning? Answer: Everything should be distinguished. Regarding wisdom related to the body (緣身慧, Yuan Shen Hui), it can be learning, non-learning, or neither learning nor non-learning. What is learning? It refers to wisdom related to the body that corresponds to the thinking of a learner. What is non-learning? It refers to wisdom related to the body that corresponds to the thinking of a non-learner. What is neither learning nor non-learning? It refers to wisdom related to the body that corresponds to the thinking of someone with outflows (有漏, You Lou). Just as with wisdom related to the body, so it is even with wisdom related to the Dharma.
Mindfulness, if it has outflows, should be cultivated to be cut off; if it is without outflows, it should not be cut off. Everything is mental phenomena and phenomena corresponding to the mind, all minds transform according to corresponding feelings, all minds transform according to corresponding thoughts and actions, except for their own nature.
Question: Of mindfulness, how much is with initial application and sustained application (有覺有觀, You Jue You Guan)? Answer: Everything should be distinguished. Regarding wisdom related to the body, it can be with initial application and sustained application, without initial application but with sustained application, or without initial application and without sustained application. What is with initial application and sustained application? It refers to wisdom related to the body that corresponds to thinking with initial application and sustained application. What is without initial application but with sustained application? It refers to wisdom related to the body that corresponds to thinking without initial application but with sustained application. What is without initial application and without sustained application? It refers to wisdom related to the body that corresponds to thinking without initial application and without sustained application. Just as with wisdom related to the body, so it is even with wisdom related to the Dharma.
Question: Of mindfulness, how much is a place of seeing and a non-place of seeing? Answer: Everything should be distinguished. Regarding wisdom related to the body, it can be a seeing non-place, forming four possibilities. A seeing non-place refers to outflow-free wisdom related to the body that is not encompassed by the Exhaustion Knowledge (盡智, Kshaya-jnana) and the Non-arising Knowledge (無生智, Anutpada-jnana). A place of seeing that is not seeing refers to wisdom related to the body with outflows that is not encompassed by seeing, as well as wisdom related to the body corresponding to the five aggregates of consciousness. Seeing that is also a place of seeing refers to conventional right view (世俗正見, Samvriti-samyag-drishti). Neither seeing nor a place of seeing refers to outflow-free wisdom related to the body that is not encompassed by seeing.
Regarding wisdom related to feeling, it can be a seeing non-place, forming four possibilities. A seeing non-place refers to outflow-free wisdom related to feeling that is not encompassed by the Exhaustion Knowledge and the Non-arising Knowledge. A place of seeing that is not seeing refers to wisdom related to feeling with outflows that is not encompassed by seeing. Seeing that is also a place of seeing refers to conventional right view. Neither seeing nor a place of seeing refers to outflow-free wisdom related to feeling that is not encompassed by seeing. Just as with outflow-free wisdom related to feeling, so it is even with wisdom related to the mind and wisdom related to the Dharma.
一切非身見因身見亦非彼因，一切非業亦非業報，一切是業隨轉非業，一切非造色色非可見色，一切非造色色非有對色，一切是甚深難了、難了甚深。一切是善亦善因，一切非不善亦非不善因，一切非無記亦非無記因，一切是因緣緣亦有因。
問：念處，幾次第非次第緣緣？答：一切應分別。緣身慧，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起緣身慧。次第亦次第緣緣者，謂過去現在緣身慧。非次第亦非次第緣緣者，謂除未來現前必起緣身慧，若余未來緣身慧。如緣身慧，乃至緣法慧亦如是。
一切是緣緣緣亦有緣，一切是增上緣緣及有增上。若有漏，彼隨流非流，余非流亦非隨流。
眾事分阿毗曇論卷第八 大正藏第 26 冊 No. 1541 眾事分阿毗曇論
眾事分阿毗曇論卷第九
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
千問論品第七之二
四念處。問：云何四？答：謂身念處、受念處、心念處、法念處。問：此四念處，幾色、幾非色？答：一是色、三非色，三不可見，一分別。身念處，或可見、或不可見。云何可見？謂一入。云何不可見？謂九入及一入少分。三無對，一分別。身念處，或有對、或無對。云何有
【現代漢語翻譯】 現代漢語譯本 一切不是身見（Sakkāya-ditthi，認為五蘊為我所有的邪見）的原因，因為身見也不是它的原因。一切不是業，也不是業報（Vipāka，行為的結果）。一切是業，隨著業而轉變，但不是業本身。一切不是被創造的，也不是可見的色（Rūpa，物質現象）。一切不是被創造的，也不是有對的色（物質現象）。一切是甚深難懂的，難以理解的甚深道理。一切是善，也是善的原因。一切不是不善，也不是不善的原因。一切不是無記（不善不惡的狀態），也不是無記的原因。一切是因緣，因緣也有因。
問：念處（Satipaṭṭhāna，正念的建立），有幾種是次第緣（Paccayas，條件）和非次第緣？答：一切都應該分別。緣身慧（Kāya-paññā，關於身體的智慧），或者次第緣，或者非次第緣，作三種分類。次第非次第緣緣者，指的是未來顯現時必然生起的緣身慧。次第亦次第緣緣者，指的是過去和現在緣身慧。非次第亦非次第緣緣者，指的是除了未來顯現時必然生起的緣身慧之外，其餘未來緣身慧。如同緣身慧一樣，乃至緣法慧（Dhamma-paññā，關於法的智慧）也是如此。
一切是緣緣，緣也有緣。一切是增上緣（Adhipati Paccaya，主導條件），緣及有增上。如果有漏（Sāsava，與煩惱相關的），它隨流（Anusota，順流）而非逆流（Paṭisota，逆流），其餘的非逆流也不是隨流。
《眾事分阿毗曇論》第八卷 大正藏第26冊 No. 1541 《眾事分阿毗曇論》
《眾事分阿毗曇論》第九卷
尊者世友造
宋天竺三藏求那跋陀羅（Guṇabhadra）共菩提耶舍（Bodhiyashas）譯
千問論品第七之二
四念處（正念的建立）。問：什麼是四？答：指的是身念處（Kāyānupassanā-satipaṭṭhāna，對身體的正念）、受念處（Vedanānupassanā-satipaṭṭhāna，對感受的正念）、心念處（Cittānupassanā-satipaṭṭhāna，對心的正念）、法念處（Dhammānupassanā-satipaṭṭhāna，對法的正念）。問：這四念處，有幾種是色（Rūpa，物質現象），幾種是非色（Arūpa，非物質現象）？答：一種是色，三種是非色，三種是不可見的，一種需要分別。身念處，或者可見，或者不可見。什麼是可見的？指的是一入（眼睛）。什麼是不可見的？指的是九入（其他感覺器官和意根）以及一入（眼睛）的少部分。三種是無對（無障礙），一種需要分別。身念處，或者有對（有障礙），或者無對。
【English Translation】 English version Everything that is not a cause of self-view (Sakkāya-ditthi, the false view of considering the five aggregates as self) is also not caused by self-view. Everything is not karma, nor is it the result of karma (Vipāka, the result of actions). Everything is karma, transforming according to karma, but is not karma itself. Everything is not created, nor is it visible form (Rūpa, material phenomena). Everything is not created, nor is it form with resistance (material phenomena). Everything is profound and difficult to understand, deeply difficult to comprehend. Everything is good and also the cause of good. Everything is not unwholesome, nor is it the cause of unwholesome. Everything is not neutral (a state of neither good nor unwholesome), nor is it the cause of neutral. Everything is a condition, and conditions also have causes.
Question: Of the foundations of mindfulness (Satipaṭṭhāna, the establishment of mindfulness), how many are conditioned by sequential conditions (Paccayas, conditions) and non-sequential conditions? Answer: Everything should be distinguished. Mindfulness of the body (Kāya-paññā, wisdom regarding the body) is conditioned by either sequential or non-sequential conditions, making three categories. 'Conditioned by sequential and non-sequential conditions' refers to the mindfulness of the body that will inevitably arise when the future manifests. 'Conditioned by sequential conditions' refers to the mindfulness of the body conditioned by the past and present. 'Conditioned by neither sequential nor non-sequential conditions' refers to the mindfulness of the body conditioned by the remaining future, excluding the mindfulness of the body that will inevitably arise when the future manifests. Just as with mindfulness of the body, so too is it with mindfulness of the Dhamma (Dhamma-paññā, wisdom regarding the Dhamma).
Everything is a condition for a condition, and conditions also have conditions. Everything is a dominating condition (Adhipati Paccaya, dominating condition), conditioned by and having dominance. If it is tainted (Sāsava, associated with defilements), it flows with the current (Anusota, downstream) and not against the current (Paṭisota, upstream); the rest is neither against the current nor flowing with the current.
Abhidhamma Treatise on Categories, Volume 8 Taisho Tripitaka Volume 26 No. 1541 Abhidhamma Treatise on Categories
Abhidhamma Treatise on Categories, Volume 9
Composed by Venerable Vasumitra
Translated by Tripiṭaka Guṇabhadra of the Song Dynasty, together with Bodhiyashas
Chapter Seven, Part Two of the Thousand Questions
The Four Foundations of Mindfulness (the establishment of mindfulness). Question: What are the four? Answer: They refer to mindfulness of the body (Kāyānupassanā-satipaṭṭhāna, mindfulness of the body), mindfulness of feeling (Vedanānupassanā-satipaṭṭhāna, mindfulness of feeling), mindfulness of mind (Cittānupassanā-satipaṭṭhāna, mindfulness of mind), and mindfulness of Dhamma (Dhammānupassanā-satipaṭṭhāna, mindfulness of Dhamma). Question: Of these four foundations of mindfulness, how many are form (Rūpa, material phenomena) and how many are formless (Arūpa, immaterial phenomena)? Answer: One is form, and three are formless; three are invisible, and one needs to be distinguished. Mindfulness of the body is either visible or invisible. What is visible? It refers to one sense base (the eye). What is invisible? It refers to the nine sense bases (other sense organs and the mind base) and a small part of one sense base (the eye). Three are without resistance, and one needs to be distinguished. Mindfulness of the body is either with resistance or without resistance.
對？謂十入。云何無對？謂一入少分。
問：四念處，幾有漏、幾無漏？答：一切應分別。身念處，或有漏、或無漏。云何有漏？謂十入及一入少分。云何無漏？謂一入少分。受念處，或有漏、或無漏。云何有漏？謂有漏意思惟相應受念處。云何無漏？謂無漏意思惟相應受念處。如受念處，心念處亦如是。法念處，或有漏、或無漏。云何有漏？謂有漏想陰行陰。云何無漏？謂無漏想陰行陰及無為。三有為，一分別。法念處，或有為、或無為。云何有為？謂想陰、行陰。云何無為？謂虛空、數滅、非數滅。
問：四念處，幾有報、幾無報？答：一切應分別。身念處，或有報、或無報。云何有報？謂不善及善有漏身念處。云何無報？謂無記無漏身念處。如身念處，受、心、法念處亦如是。
三從因緣生世所攝，一分別。法念處，若有為，從因緣生世所攝；若無為，非因緣生非世所攝。
一是色所攝，三是名所攝。一是內入所攝，二是外入所攝，一分別。身念處，或內入所攝、或外入所攝。云何內入所攝？謂五內入。云何外入所攝？謂五外入及一外入少分。一切是智知。若有漏，彼斷知知及斷；若無漏，彼非斷知知及不斷。
問：四念處幾應修、幾不應修？答：一切應分別。身念處，或應修
【現代漢語翻譯】 現代漢語譯本 問：什麼是有對（sapratigha，有障礙、可接觸）？答：指十入（dasāyatanāni，眼、耳、鼻、舌、身、色、聲、香、味、觸）。問：什麼是無對（appatigha，無障礙、不可接觸）？答：指一入（ekāyatana，法處）的小部分。
問：四念處（cattāro satipaṭṭhānā，身、受、心、法念處）中，哪些是有漏（sāsava，與煩惱相關的）？哪些是無漏（anāsava，與解脫相關的）？答：一切都應分別。身念處（kāyānupassanā-satipaṭṭhāna），或者是有漏，或者是無漏。什麼是有漏？指十入以及一入的小部分。什麼是無漏？指一入的小部分。受念處（vedanānupassanā-satipaṭṭhāna），或者是有漏，或者是無漏。什麼是有漏？指與有漏意思惟（sāsava-manasikāra，與煩惱相關的作意）相應的受念處。什麼是無漏？指與無漏意思惟（anāsava-manasikāra，與解脫相關的作意）相應的受念處。如同受念處，心念處（cittānupassanā-satipaṭṭhāna）也是如此。法念處（dhammānupassanā-satipaṭṭhāna），或者是有漏，或者是無漏。什麼是有漏？指有漏想陰（sāsava-saññākkhandha，與煩惱相關的想蘊）、行陰（sāsava-saṅkhārakkhandha，與煩惱相關的行蘊）。什麼是無漏？指無漏想陰（anāsava-saññākkhandha，與解脫相關的想蘊）、行陰（anāsava-saṅkhārakkhandha，與解脫相關的行蘊）以及無為（asaṅkhata，不生不滅的）。三有為（tayo saṅkhatā，三種有為法），一分別。法念處，或者是有為（saṅkhata，因緣和合而生），或者是無為。什麼是有為？指想陰、行陰。什麼是無為？指虛空（ākāsa，空間）、數滅（saṅkhānirodha，有為法的止息）、非數滅（asaṅkhānirodha，非由智慧力而達到的止息）。
問：四念處中，哪些是有報（vipāka，有果報的）？哪些是無報（avipāka，無果報的）？答：一切都應分別。身念處，或者是有報，或者是無報。什麼是有報？指不善（akusala，不道德的）以及善（kusala，道德的）有漏身念處。什麼是無報？指無記（avyākata，非善非惡的）無漏身念處。如同身念處，受、心、法念處也是如此。
三者從因緣生，為世間所攝，一者分別。法念處，若是有為，則從因緣生，為世間所攝；若是無為，則非因緣生，非世間所攝。
一者為色所攝，三者為名所攝。一者為內入所攝，二者為外入所攝，一者分別。身念處，或者為內入所攝，或者為外入所攝。什麼是內入所攝？指五內入（pañca ajjhattikāyatanāni，眼、耳、鼻、舌、身）。什麼是外入所攝？指五外入（pañca bāhirāyatanāni，色、聲、香、味、觸）以及一外入的小部分。一切都是智所知。若是有漏，則以斷知知以及斷；若是無漏，則非斷知知以及不斷。
問：四念處中，哪些是應修（bhāvetabba，應該修習的）？哪些是不應修（na bhāvetabba，不應該修習的）？答：一切都應分別。身念處，或者是應修
【English Translation】 English version Question: What is 'with resistance' (sapratigha)? Answer: The ten sense bases (dasāyatanāni, eye, ear, nose, tongue, body, form, sound, smell, taste, touch). Question: What is 'without resistance' (appatigha)? Answer: A small portion of the one sense base (ekāyatana, the mind-object base).
Question: Among the four foundations of mindfulness (cattāro satipaṭṭhānā, mindfulness of body, feeling, mind, and phenomena), how many are defiled (sāsava)? How many are undefiled (anāsava)? Answer: Everything should be distinguished. Mindfulness of the body (kāyānupassanā-satipaṭṭhāna) is either defiled or undefiled. What is defiled? The ten sense bases and a small portion of the one sense base. What is undefiled? A small portion of the one sense base. Mindfulness of feeling (vedanānupassanā-satipaṭṭhāna) is either defiled or undefiled. What is defiled? Mindfulness of feeling associated with defiled attention (sāsava-manasikāra, attention associated with defilements). What is undefiled? Mindfulness of feeling associated with undefiled attention (anāsava-manasikāra, attention associated with non-defilements). Just as with mindfulness of feeling, so too with mindfulness of mind (cittānupassanā-satipaṭṭhāna). Mindfulness of phenomena (dhammānupassanā-satipaṭṭhāna) is either defiled or undefiled. What is defiled? Defiled perception aggregate (sāsava-saññākkhandha, the aggregate of perception associated with defilements) and defiled formation aggregate (sāsava-saṅkhārakkhandha, the aggregate of formations associated with defilements). What is undefiled? Undefiled perception aggregate (anāsava-saññākkhandha, the aggregate of perception associated with non-defilements), undefiled formation aggregate (anāsava-saṅkhārakkhandha, the aggregate of formations associated with non-defilements), and the unconditioned (asaṅkhata, uncreated). Three are conditioned (tayo saṅkhatā, the three conditioned things), one is distinguished. Mindfulness of phenomena is either conditioned or unconditioned. What is conditioned? The perception aggregate and the formation aggregate. What is unconditioned? Space (ākāsa, space), cessation attained through knowledge (saṅkhānirodha, cessation attained through knowledge), and cessation not attained through knowledge (asaṅkhānirodha, cessation not attained through knowledge).
Question: Among the four foundations of mindfulness, how many have results (vipāka, having consequences)? How many are without results (avipāka, without consequences)? Answer: Everything should be distinguished. Mindfulness of the body is either with results or without results. What is with results? Unwholesome (akusala, immoral) and wholesome (kusala, moral) defiled mindfulness of the body. What is without results? Indeterminate (avyākata, neither good nor bad) undefiled mindfulness of the body. Just as with mindfulness of the body, so too with mindfulness of feeling, mind, and phenomena.
Three arise from conditions and are included in the world, one is distinguished. Mindfulness of phenomena, if it is conditioned, arises from conditions and is included in the world; if it is unconditioned, it does not arise from conditions and is not included in the world.
One is included in the aggregate of materiality, three are included in the aggregate of mentality. One is included in the internal sense bases, two are included in the external sense bases, one is distinguished. Mindfulness of the body is either included in the internal sense bases or included in the external sense bases. What is included in the internal sense bases? The five internal sense bases (pañca ajjhattikāyatanāni, eye, ear, nose, tongue, body). What is included in the external sense bases? The five external sense bases (pañca bāhirāyatanāni, form, sound, smell, taste, touch) and a small portion of one external sense base. Everything is known by wisdom. If it is defiled, it is known by knowledge of abandoning and is abandoned; if it is undefiled, it is not known by knowledge of abandoning and is not abandoned.
Question: Among the four foundations of mindfulness, how many should be developed (bhāvetabba, should be cultivated)? How many should not be developed (na bhāvetabba, should not be cultivated)? Answer: Everything should be distinguished. Mindfulness of the body is either to be developed
、或不應修。云何應修？謂善身念處。云何不應修？謂不善、無記身念處。如身念處，受、心念處亦如是。法念處，或應修、或不應修。云何應修？謂善有為法念處。云何不應修？謂不善、無記法念處，及虛空、數滅、非數滅。
問：四念處，幾穢污、幾不穢污？答：一切應分別。身念處，或穢污、或不穢污。云何穢污？謂隱沒。云何不穢污？謂不隱沒。如身念處，受、心、法念處亦如是。
三是果及有果，一分別。法念處，或果非有果，作三句。果非有果者，謂數滅。果亦有果者，謂有為法念處。非果亦非有果者，謂虛空及非數滅。
三不受，一分別。身念處，或受、或不受。云何受？謂內入自性受。云何不受？謂非自性受。
三非四大造，一分別。身念處，或四大造、或非四大造。云何四大造？謂九入及二入少分。云何非四大造？謂一入少分。
三有上，一分別。法念處，或有上、或無上。云何有上？謂想陰、行陰、虛空、非數滅。云何無上？謂數滅。若有漏，彼是有；若無漏，彼非有。一因不相應，二因相應，一分別。法念處，若心法因相應、若非心法因不相應。
善處少分攝四念處少分，四念處少分亦攝善處少分。不善處少分攝四念處少分，四念處少分亦攝不善處少分
【現代漢語翻譯】 現代漢語譯本 身念處，或者應該修習，或者不應該修習。什麼情況下應該修習？指的是良善的身念處。什麼情況下不應該修習？指的是不良善、無記的身念處。如同身念處一樣，受念處、心念處也是如此。法念處，或者應該修習，或者不應該修習。什麼情況下應該修習？指的是良善的有為法念處。什麼情況下不應該修習？指的是不良善、無記的法念處，以及虛空、數滅（nirodha-samāpatti，通過修行達到的滅盡狀態）、非數滅（apratisaṃkhyā-nirodha，非通過修行自然達到的滅盡狀態）。 問：四念處，有多少是穢污的，有多少是不穢污的？答：一切都應該分別。身念處，或者穢污，或者不穢污。什麼情況下穢污？指的是隱沒（指被煩惱覆蓋）。什麼情況下不穢污？指的是不隱沒。如同身念處一樣，受念處、心念處、法念處也是如此。 三者是果以及有果，一者需要分別。法念處，或者只是果而不是有果，可以分為三種情況。只是果而不是有果的，指的是數滅（nirodha-samāpatti，通過修行達到的滅盡狀態）。既是果也是有果的，指的是有為法念處。既不是果也不是有果的，指的是虛空以及非數滅（apratisaṃkhyā-nirodha，非通過修行自然達到的滅盡狀態）。 三者不受，一者需要分別。身念處，或者受，或者不受。什麼情況下受？指的是內在的、自性上的感受。什麼情況下不受？指的是非自性上的感受。 三者不是四大所造，一者需要分別。身念處，或者是四大所造，或者不是四大所造。什麼情況下是四大所造？指的是九個入處以及兩個入處的部分。什麼情況下不是四大所造？指的是一個入處的部分。 三者是有上，一者需要分別。法念處，或者是有上，或者是無上。什麼情況下是有上？指的是想陰、行陰、虛空、非數滅（apratisaṃkhyā-nirodha，非通過修行自然達到的滅盡狀態）。什麼情況下是無上？指的是數滅（nirodha-samāpatti，通過修行達到的滅盡狀態）。如果是有漏的，那麼它就是有；如果是無漏的，那麼它就不是有。一個因不相應，兩個因相應，一個需要分別。法念處，或者是心法因相應，或者是非心法因不相應。 良善之處的部分包含四念處的部分，四念處的部分也包含良善之處的部分。不善之處的部分包含四念處的部分，四念處的部分也包含不善之處的部分。
【English Translation】 English version The mindfulness of the body, either should be cultivated or should not be cultivated. Under what circumstances should it be cultivated? It refers to the wholesome mindfulness of the body. Under what circumstances should it not be cultivated? It refers to the unwholesome and indeterminate mindfulness of the body. Just like the mindfulness of the body, so are the mindfulness of feeling and the mindfulness of mind. The mindfulness of the Dharma, either should be cultivated or should not be cultivated. Under what circumstances should it be cultivated? It refers to the wholesome conditioned Dharma mindfulness. Under what circumstances should it not be cultivated? It refers to the unwholesome and indeterminate Dharma mindfulness, as well as space, cessation attained through meditative absorption (nirodha-samāpatti), and cessation not attained through meditative absorption (apratisaṃkhyā-nirodha). Question: Of the four foundations of mindfulness, how many are defiled and how many are undefiled? Answer: All should be distinguished. The mindfulness of the body, either defiled or undefiled. Under what circumstances is it defiled? It refers to obscured (covered by afflictions). Under what circumstances is it undefiled? It refers to unobscured. Just like the mindfulness of the body, so are the mindfulness of feeling, the mindfulness of mind, and the mindfulness of Dharma. Three are results and have results, one needs to be distinguished. The mindfulness of Dharma, either is only a result and not having a result, can be divided into three cases. Only a result and not having a result refers to cessation attained through meditative absorption (nirodha-samāpatti). Both a result and having a result refers to the conditioned Dharma mindfulness. Neither a result nor having a result refers to space and cessation not attained through meditative absorption (apratisaṃkhyā-nirodha). Three are not felt, one needs to be distinguished. The mindfulness of the body, either is felt or is not felt. Under what circumstances is it felt? It refers to the internal, self-nature feeling. Under what circumstances is it not felt? It refers to the non-self-nature feeling. Three are not made of the four great elements, one needs to be distinguished. The mindfulness of the body, either is made of the four great elements or is not made of the four great elements. Under what circumstances is it made of the four great elements? It refers to the nine sense bases and a portion of two sense bases. Under what circumstances is it not made of the four great elements? It refers to a portion of one sense base. Three are surpassable, one needs to be distinguished. The mindfulness of Dharma, either is surpassable or is unsurpassable. Under what circumstances is it surpassable? It refers to the aggregate of perception, the aggregate of volitional formations, space, and cessation not attained through meditative absorption (apratisaṃkhyā-nirodha). Under what circumstances is it unsurpassable? It refers to cessation attained through meditative absorption (nirodha-samāpatti). If it is with outflows, then it exists; if it is without outflows, then it does not exist. One cause is not associated, two causes are associated, one needs to be distinguished. The mindfulness of Dharma, either is associated with the cause of mental phenomena or is not associated with the cause of non-mental phenomena. A portion of the wholesome realm includes a portion of the four foundations of mindfulness, and a portion of the four foundations of mindfulness also includes a portion of the wholesome realm. A portion of the unwholesome realm includes a portion of the four foundations of mindfulness, and a portion of the four foundations of mindfulness also includes a portion of the unwholesome realm.
。無記處少分攝四念處少分，四念處少分亦攝無記處少分。漏處少分攝一念處少分，一念處少分亦攝漏處少分。有漏處少分攝四念處少分，四念處少分亦攝有漏處少分。無漏處少分攝四念處少分，四念處少分亦攝無漏處少分。三或過去或未來或現在，一分別。法念處，若有為，或過去或未來或現在；若無為，非過去非未來非現在。
問：四念處，幾善、幾不善、幾無記？答：一切應分別。身念處，或善、或不善、或無記。云何善？謂三入少分。云何不善？謂三入少分。云何無記謂八入？及三入少分。受念處，或善、或不善、或無記。云何善？謂善意思惟相應受念處。云何不善？謂不善意思惟相應受念處。云何無記？謂無記意思惟相應受念處。如受念處，心念處亦如是。法念處，或善、或不善、或無記。云何善？謂善想陰行陰及數滅。云何不善？謂不善想陰行陰。云何無記？謂無記想陰行陰、虛空、非數滅。
問：四念處，幾界系？答：一切應分別。身念處，或欲界系、或色界系、或不繫。云何欲界系？謂二入及九入少分。云何色界系？謂九入少分。云何不繫？謂一入少分。受念處，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂欲界系意思惟相應受念處。云何色界系？謂色界系意思惟相應受
【現代漢語翻譯】 現代漢語譯本：無記處（既非善也非惡的狀態）的小部分包含四念處（四種專注的修行方法）的小部分，四念處的小部分也包含無記處的小部分。漏處（煩惱的來源）的小部分包含一念處（專注的一種）的小部分，一念處的小部分也包含漏處的小部分。有漏處（受煩惱影響的狀態）的小部分包含四念處的小部分，四念處的小部分也包含有漏處的小部分。無漏處（不受煩惱影響的狀態）的小部分包含四念處的小部分，四念處的小部分也包含無漏處的小部分。三者（過去、未來、現在）或者屬於過去，或者屬於未來，或者屬於現在，需要一一分別。法念處（對法的專注），如果是有為法（因緣和合而成的法），或者屬於過去，或者屬於未來，或者屬於現在；如果是無為法（不依賴因緣的法），則不屬於過去，不屬於未來，也不屬於現在。
問：四念處，包含多少善、多少不善、多少無記？答：一切都應分別。身念處（對身體的專注），或者屬於善，或者屬於不善，或者屬於無記。什麼是善？指的是三入（三種感官）的小部分。什麼是不善？指的是三入的小部分。什麼是無記？指的是八入（八種感官），以及三入的小部分。受念處（對感受的專注），或者屬於善，或者屬於不善，或者屬於無記。什麼是善？指的是與善意思維相應的受念處。什麼是不善？指的是與不善意思維相應的受念處。什麼是無記？指的是與無記意思維相應的受念處。如同受念處，心念處（對心的專注）也是如此。法念處，或者屬於善，或者屬於不善，或者屬於無記。什麼是善？指的是善想陰（善的想蘊）、行陰（行的蘊）以及數滅（通過智慧滅除煩惱）。什麼是不善？指的是不善想陰、行陰。什麼是無記？指的是無記想陰、行陰、虛空以及非數滅（非通過智慧滅除煩惱）。
問：四念處，屬於哪個界系（界：欲界、色界、無色界；系：被束縛）？答：一切都應分別。身念處，或者屬於欲界系，或者屬於色界系，或者不屬於任何界系。什麼是欲界系？指的是二入（兩種感官）以及九入（九種感官）的小部分。什麼是色界系？指的是九入的小部分。什麼是不繫？指的是一入（一種感官）的小部分。受念處，或者屬於欲界系，或者屬於色界系，或者屬於無色界系，或者不屬於任何界系。什麼是欲界系？指的是與欲界系意思維相應的受念處。什麼是色界系？指的是與色界系意思維相應的受念處
【English Translation】 English version: The minor portion of the indeterminate realm (neither good nor evil) encompasses the minor portion of the four foundations of mindfulness (four types of focused practice), and the minor portion of the four foundations of mindfulness also encompasses the minor portion of the indeterminate realm. The minor portion of the defiled realm (source of afflictions) encompasses the minor portion of one foundation of mindfulness (a type of focus), and the minor portion of one foundation of mindfulness also encompasses the minor portion of the defiled realm. The minor portion of the defiled realm (state affected by afflictions) encompasses the minor portion of the four foundations of mindfulness, and the minor portion of the four foundations of mindfulness also encompasses the minor portion of the defiled realm. The minor portion of the undefiled realm (state unaffected by afflictions) encompasses the minor portion of the four foundations of mindfulness, and the minor portion of the four foundations of mindfulness also encompasses the minor portion of the undefiled realm. The three (past, future, present) either belong to the past, or belong to the future, or belong to the present, and must be distinguished individually. The Dharma foundation of mindfulness (focus on the Dharma), if it is conditioned Dharma (Dharma arising from causes and conditions), either belongs to the past, or belongs to the future, or belongs to the present; if it is unconditioned Dharma (Dharma not dependent on causes and conditions), then it does not belong to the past, does not belong to the future, nor does it belong to the present.
Question: Of the four foundations of mindfulness, how much is good, how much is unwholesome, and how much is indeterminate? Answer: Everything should be distinguished. The body foundation of mindfulness (focus on the body) either belongs to the good, or belongs to the unwholesome, or belongs to the indeterminate. What is good? It refers to the minor portion of the three entrances (three senses). What is unwholesome? It refers to the minor portion of the three entrances. What is indeterminate? It refers to the eight entrances (eight senses), and the minor portion of the three entrances. The feeling foundation of mindfulness (focus on feelings) either belongs to the good, or belongs to the unwholesome, or belongs to the indeterminate. What is good? It refers to the feeling foundation of mindfulness corresponding to wholesome mental reflection. What is unwholesome? It refers to the feeling foundation of mindfulness corresponding to unwholesome mental reflection. What is indeterminate? It refers to the feeling foundation of mindfulness corresponding to indeterminate mental reflection. Just like the feeling foundation of mindfulness, so too is the mind foundation of mindfulness (focus on the mind). The Dharma foundation of mindfulness either belongs to the good, or belongs to the unwholesome, or belongs to the indeterminate. What is good? It refers to the wholesome 'sañña khandha' (aggregate of perception), 'saṅkhāra khandha' (aggregate of mental formations), and 'nirodha' (cessation through wisdom). What is unwholesome? It refers to the unwholesome 'sañña khandha', 'saṅkhāra khandha'. What is indeterminate? It refers to the indeterminate 'sañña khandha', 'saṅkhāra khandha', space, and 'asañña nirodha' (cessation not through wisdom).
Question: To which realm and bondage (realm: desire realm, form realm, formless realm; bondage: being bound) do the four foundations of mindfulness belong? Answer: Everything should be distinguished. The body foundation of mindfulness either belongs to the desire realm and bondage, or belongs to the form realm and bondage, or does not belong to any realm and bondage. What belongs to the desire realm and bondage? It refers to the minor portion of the two entrances (two senses) and the nine entrances (nine senses). What belongs to the form realm and bondage? It refers to the minor portion of the nine entrances. What does not belong to any bondage? It refers to the minor portion of one entrance (one sense). The feeling foundation of mindfulness either belongs to the desire realm and bondage, or belongs to the form realm and bondage, or belongs to the formless realm and bondage, or does not belong to any realm and bondage. What belongs to the desire realm and bondage? It refers to the feeling foundation of mindfulness corresponding to mental reflection of the desire realm and bondage. What belongs to the form realm and bondage? It refers to the feeling foundation of mindfulness corresponding to mental reflection of the form realm and bondage.
念處。云何無色界系？謂無色界系意思惟相應受念處。云何不繫？謂無漏意思惟相應受念處。如受念處，心念處亦如是。法念處，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂欲界系想陰行陰。云何色界系？謂色界系想陰行陰。云何無色界系？謂無色界系想陰行陰。云何不繫？謂無漏想陰行陰及無為。
問：四念處，幾學、幾無學、幾非學非無學？答：一切應分別。身念處，或學、或無學、或非學非無學。云何學？謂一入處少分。云何無學？謂一入處少分。云何非學非無學？謂十入及一入少分。受念處，或學、或無學、或非學非無學。云何學？謂學意思惟相應受念處。云何無學？謂無學意思惟相應受念處。云何非學非無學？謂有漏意思惟相應受念處。如受念處，心念處亦如是。法念處，或學、或無學、或非學非無學。云何學？謂學想陰行陰。云何無學？謂無學想陰行陰。云何非學非無學？謂有漏想陰行陰及無為。
問：四念處，幾見斷、幾修斷、幾不斷？答：一切應分別。身念處，或修斷、或不斷。云何修斷？謂十入及一入少分。云何不斷？謂一入少分。受念處，或見斷、或修斷、或不斷。云何見斷？謂受念處隨信行、隨法行人無間等忍斷。彼云何斷？謂見斷八十八使相應受念處。云何修
【現代漢語翻譯】 現代漢語譯本 念處。什麼是無色界系？是指與無色界系意思惟相應的受念處。什麼是不繫？是指與無漏意思惟相應的受念處。如同受念處，心念處也是這樣。法念處，或者屬於欲界系，或者屬於色界系，或者屬於無色界系，或者不屬於任何界系。什麼是欲界系？是指欲界系的想陰（Saṃjñāskandha）和行陰（Saṃskāraskandha）。什麼是色界系？是指色界系的想陰和行陰。什麼是無色界系？是指無色界系的想陰和行陰。什麼是不繫？是指無漏的想陰和行陰以及無為法（Asaṃskṛta）。
問：四念處，屬於有學（Śaikṣa）、無學（Arhat）和非學非無學（Naiva-śaikṣa-nāśaikṣa）的各有幾種？答：一切都應該分別。身念處，或者屬於有學，或者屬於無學，或者屬於非學非無學。什麼是屬於有學？是指一入處（eka-āyatana）的小部分。什麼是屬於無學？是指一入處的小部分。什麼是非學非無學？是指十入（dasa-āyatana）以及一入處的小部分。受念處，或者屬於有學，或者屬於無學，或者屬於非學非無學。什麼是屬於有學？是指有學意思惟相應的受念處。什麼是屬於無學？是指無學意思惟相應的受念處。什麼是非學非無學？是指有漏意思惟相應的受念處。如同受念處，心念處也是這樣。法念處，或者屬於有學，或者屬於無學，或者屬於非學非無學。什麼是屬於有學？是指有學的想陰和行陰。什麼是屬於無學？是指無學的想陰和行陰。什麼是非學非無學？是指有漏的想陰和行陰以及無為法。
問：四念處，屬於見斷（darśana-prahātavya）、修斷（bhāvanā-prahātavya）和不斷（aprahātavya）的各有幾種？答：一切都應該分別。身念處，或者屬於修斷，或者屬於不斷。什麼是屬於修斷？是指十入以及一入處的小部分。什麼是不屬於斷？是指一入處的小部分。受念處，或者屬於見斷，或者屬於修斷，或者屬於不斷。什麼是屬於見斷？是指隨信行（śraddhānusārin）、隨法行（dharmānusārin）人在無間道（ānantaryamārga）和等忍位（kṣānti）所斷的受念處。他們是如何斷的？是指與見斷的八十八使（aṣṭāśīti anuśaya）相應的受念處。什麼是修
【English Translation】 English version Mindfulness of the Elements. What is 'belonging to the Formless Realm'? It refers to the feeling of mindfulness associated with thinking in the Formless Realm. What is 'unbound'? It refers to the feeling of mindfulness associated with non-outflow thinking. Just as with the mindfulness of feeling, so too is the mindfulness of mind. Mindfulness of the Dharma, it either belongs to the Desire Realm, or the Form Realm, or the Formless Realm, or is unbound. What belongs to the Desire Realm? It refers to the Saṃjñāskandha (aggregate of perception) and Saṃskāraskandha (aggregate of mental formations) of the Desire Realm. What belongs to the Form Realm? It refers to the Saṃjñāskandha and Saṃskāraskandha of the Form Realm. What belongs to the Formless Realm? It refers to the Saṃjñāskandha and Saṃskāraskandha of the Formless Realm. What is unbound? It refers to the non-outflow Saṃjñāskandha and Saṃskāraskandha, as well as Asaṃskṛta (the unconditioned).
Question: Of the four foundations of mindfulness, how many are Śaikṣa (undergoing training), how many are Arhat (beyond training), and how many are Naiva-śaikṣa-nāśaikṣa (neither undergoing training nor beyond training)? Answer: Everything should be distinguished. Mindfulness of the body, it is either Śaikṣa, or Arhat, or Naiva-śaikṣa-nāśaikṣa. What is Śaikṣa? It refers to a small portion of one āyatana (sense base). What is Arhat? It refers to a small portion of one āyatana. What is Naiva-śaikṣa-nāśaikṣa? It refers to ten āyatana (sense bases) and a small portion of one āyatana. Mindfulness of feeling, it is either Śaikṣa, or Arhat, or Naiva-śaikṣa-nāśaikṣa. What is Śaikṣa? It refers to the feeling of mindfulness associated with Śaikṣa thinking. What is Arhat? It refers to the feeling of mindfulness associated with Arhat thinking. What is Naiva-śaikṣa-nāśaikṣa? It refers to the feeling of mindfulness associated with thinking with outflows. Just as with the mindfulness of feeling, so too is the mindfulness of mind. Mindfulness of the Dharma, it is either Śaikṣa, or Arhat, or Naiva-śaikṣa-nāśaikṣa. What is Śaikṣa? It refers to the Saṃjñāskandha and Saṃskāraskandha of the Śaikṣa. What is Arhat? It refers to the Saṃjñāskandha and Saṃskāraskandha of the Arhat. What is Naiva-śaikṣa-nāśaikṣa? It refers to the Saṃjñāskandha and Saṃskāraskandha with outflows, as well as Asaṃskṛta.
Question: Of the four foundations of mindfulness, how many are darśana-prahātavya (abandoned by seeing), how many are bhāvanā-prahātavya (abandoned by cultivation), and how many are aprahātavya (not abandoned)? Answer: Everything should be distinguished. Mindfulness of the body, it is either bhāvanā-prahātavya or aprahātavya. What is bhāvanā-prahātavya? It refers to ten āyatana and a small portion of one āyatana. What is not abandoned? It refers to a small portion of one āyatana. Mindfulness of feeling, it is either darśana-prahātavya, or bhāvanā-prahātavya, or aprahātavya. What is darśana-prahātavya? It refers to the feeling of mindfulness abandoned by the śraddhānusārin (one who follows by faith) and dharmānusārin (one who follows by dharma) on the ānantaryamārga (path of immediate result) and kṣānti (forbearance). How are they abandoned? It refers to the feeling of mindfulness associated with the aṣṭāśīti anuśaya (eighty-eight latent tendencies) that are abandoned by seeing. What is bhāvanā
斷？謂受念處學見跡修斷。彼云何斷？謂修斷十使相應受念處及不穢污有漏受念處。云何不斷？謂無漏受念處。如受念處，心念處亦如是。法念處，或見斷、或修斷、或不斷。云何見斷？謂法念處隨信行、隨法行人無間等忍斷。彼云何斷？謂見斷八十八使彼相應法念處，彼所起心不相應行。云何修斷？謂法念處學見跡修斷。彼云何斷？謂修斷十使彼相應法念處，彼所起身口業，彼所起心不相應行，及不穢污有漏法念處。云何不斷？謂無漏法念處。一非心非心法非心相應，一心法心相應，一惟心，一分別。法念處，若有緣，彼心法及心相應；若無緣，彼非心非心法非心相應。
一心隨轉非受相應，一受相應非心隨轉，二分別。身念處，或心隨轉非受相應、或非心隨轉亦非受相應。心隨轉非受相應者，謂心隨轉身口業，余非心隨轉亦非受相應。法念處，或心隨轉非受相應，作三句。心隨轉非受相應者，謂心隨轉心不相應行。心隨轉亦受相應者，謂想陰，彼相應行陰。非心隨轉亦非受相應者，謂除心隨轉心不相應行，若余心不相應行及無為。如受，想行亦如是，除其自性。
問：四念處，幾覺隨轉非觀相應？答：一切應分別。身念處，或覺隨轉非觀相應、或非覺隨轉亦非觀相應。覺隨轉非觀相應者，謂覺隨轉身
【現代漢語翻譯】 現代漢語譯本：斷？指的是通過修習受念處（感受的觀察），見道（初果）的證得，以及進一步的修行來斷除煩惱。那麼，如何斷除呢？指的是通過修行斷除與十使（十種根本煩惱）相應的受念處，以及那些不染污的、有漏的（仍然繫縛于輪迴的）受念處。什麼是不被斷除的呢？指的是無漏的（超越輪迴的）受念處。如同受念處一樣，心念處（心的觀察）也是如此。法念處（法的觀察），有的是通過見道斷除，有的是通過修道斷除，有的則是不被斷除的。 什麼是通過見道斷除的呢？指的是法念處中，那些隨信行（跟隨信心修行者）、隨法行人（跟隨法修行者）在無間等忍（無間道和等覺忍）時所斷除的。那麼，如何斷除呢？指的是見道所斷的八十八使（八十八種見惑），以及與它們相應的法念處，以及由它們所生起的心不相應行（既非心也非心所法的行）。什麼是通過修道斷除的呢？指的是法念處中，那些通過修習，見道證得，以及進一步修行所斷除的。那麼，如何斷除呢？指的是通過修行斷除與十使相應的法念處，以及由它們所生起的身口業，以及由它們所生起的心不相應行，以及那些不染污的有漏法念處。什麼是不被斷除的呢？指的是無漏的法念處。一類是非心（不是心）、非心法（不是心所法）以及非心相應（不與心相應）的法，一類是心法（心所法）與心相應，一類僅僅是心，一類是分別。法念處，如果是有所緣的，那麼就是心法以及心相應法；如果是無所緣的，那麼就是非心、非心法以及非心不相應法。 一心隨之轉變，但與受不相應；一心與受相應，但不是隨心轉變；這兩種情況是不同的。身念處，有的是隨心轉變但不與受相應，有的既不是隨心轉變也不與受相應。隨心轉變但不與受相應的是，心隨之轉變的身口業；其餘的既不是隨心轉變也不是與受相應。法念處，有的是隨心轉變但不與受相應，可以作三種區分。隨心轉變但不與受相應的是，心隨之轉變的心不相應行。隨心轉變也與受相應的是，想陰（想蘊），以及與它相應的行陰（行蘊）。既不是隨心轉變也不是與受相應的是，除了隨心轉變的心不相應行之外，其餘的心不相應行以及無為法（不生不滅的法）。如同受一樣，想陰和行陰也是如此，除了它們自身的自性。 問：四念處中，有多少是覺（感覺）隨之轉變但不與觀（智慧）相應？答：一切都應該分別。身念處，有的是覺隨之轉變但不與觀相應，有的是既不是覺隨之轉變也不與觀相應。覺隨之轉變但不與觀相應的是，覺隨之轉變的身...
【English Translation】 English version: What is 'severed'? It refers to the severing [of afflictions] through the practice of vedananupassana-satipatthana (contemplation of feeling), the attainment of darsanamarga (the path of seeing, the first stage of enlightenment), and further cultivation. How is it severed? It refers to severing the vedananupassana-satipatthana that is associated with the ten anusayas (latent tendencies), as well as the sasrava (with outflows, i.e., conditioned) vedananupassana-satipatthana that is not defiled. What is not severed? It refers to the anasrava (without outflows, i.e., unconditioned) vedananupassana-satipatthana. Just like vedananupassana-satipatthana, so too is cittanupassana-satipatthana (contemplation of mind). Dhammanupassana-satipatthana (contemplation of phenomena) is either severed by darsanamarga, or severed by bhavanamarga (the path of cultivation), or not severed. What is severed by darsanamarga? It refers to the dhammanupassana-satipatthana that is severed by those who are sradhanusarin (followers of faith) and dharmanusarin (followers of dharma) during anantaryasamadhi (the immediately succeeding concentration) and ksanti (forbearance). How is it severed? It refers to the eighty-eight anusayas (eighty-eight kinds of delusive views) that are severed by darsanamarga, the dhammanupassana-satipatthana that is associated with them, and the cittaviprayukta-samskaras (formations not associated with mind) that arise from them. What is severed by bhavanamarga? It refers to the dhammanupassana-satipatthana that is severed through cultivation, the attainment of darsanamarga, and further cultivation. How is it severed? It refers to severing the dhammanupassana-satipatthana that is associated with the ten anusayas, the kayakarma (bodily actions) and vakkarma (verbal actions) that arise from them, the cittaviprayukta-samskaras that arise from them, and the sasrava dhammanupassana-satipatthana that is not defiled. What is not severed? It refers to the anasrava dhammanupassana-satipatthana. One is na citta na caitta (neither mind nor mental factors) and na cittasamprayukta (not associated with mind), one is caitta cittasamprayukta (mental factors associated with mind), one is only mind, and one is discrimination. Dhammanupassana-satipatthana, if there is an object, then it is mental factors and factors associated with mind; if there is no object, then it is neither mind, nor mental factors, nor factors not associated with mind. One mind follows along but is not associated with feeling; one feeling is associated but the mind does not follow along; these two are distinct. Kayanupassana-satipatthana (contemplation of body), some follow along with the mind but are not associated with feeling, some neither follow along with the mind nor are associated with feeling. What follows along with the mind but is not associated with feeling is the bodily and verbal actions that the mind follows along with; the rest neither follow along with the mind nor are associated with feeling. Dhammanupassana-satipatthana, some follow along with the mind but are not associated with feeling, which can be divided into three categories. What follows along with the mind but is not associated with feeling is the cittaviprayukta-samskaras that the mind follows along with. What follows along with the mind and is also associated with feeling is the sanna-skandha (aggregate of perception), and the samskara-skandha (aggregate of formations) associated with it. What neither follows along with the mind nor is associated with feeling is, apart from the cittaviprayukta-samskaras that follow along with the mind, the remaining cittaviprayukta-samskaras and asamskrta-dharma (unconditioned dharmas). Just like feeling, so too are perception and formations, except for their own nature. Question: Among the four satipatthanas (foundations of mindfulness), how many are followed along with by vedana (feeling) but not associated with vipassana (insight)? Answer: Everything should be distinguished. Kayanupassana-satipatthana, some are followed along with by vedana but not associated with vipassana, some are neither followed along with by vedana nor associated with vipassana. What is followed along with by vedana but not associated with vipassana is the body that is followed along with by vedana...
口業，余非覺隨轉亦非觀相應。受念處，或有覺有觀、或無覺有觀、或無覺無觀。云何有覺有觀？謂有覺有觀意思惟相應受念處。云何無覺有觀？謂無覺有觀意思惟相應受念處。云何無覺無觀？謂無覺無觀意思惟相應受念處。如受念處，心念處亦如是。法念處，或覺隨轉非觀相應，作四句。覺隨轉非觀相應者，謂覺隨轉心不相應行及覺相應觀。觀相應非覺隨轉者，謂覺，若覺不相應觀相應心法法念處。覺隨轉亦觀相應者，謂覺觀相應心法法念處。非覺隨轉亦非觀相應者，謂除覺隨轉心不相應行，余心不相應行，及覺不相應觀，及非覺觀相應心法法念處及無為。
問：四念處，幾見非見處？答：一切應分別。身念處，或見處非見，作三句。見處非見者，謂九入及一入少分。見亦見處者，謂一入。非見亦非見處者，謂一入少分。受念處，若有漏，彼見處非見；若無漏，非見亦非見處。如受念處，心念處亦如是。法念處，或見非見處，作四句。見非見處者，謂盡智無生智所不攝無漏慧。見處非見者，謂見所不攝有漏法念處。見亦見處者，謂五見世俗正見。非見亦非見處者，謂見所不攝無漏法念處。
問：四念處，幾身見是彼因彼非身見因？答：一切應分別。身念處，若穢污，身見是彼因彼非身見因；若不穢污，
【現代漢語翻譯】 現代漢語譯本 口業，其餘不是與覺隨轉相應，也不是與觀相應。于受念處，或者有覺有觀，或者無覺有觀，或者無覺無觀。什麼是有覺有觀？是指有覺有觀的與意思惟相應的受念處。什麼是無覺有觀？是指無覺有觀的與意思惟相應的受念處。什麼是無覺無觀？是指無覺無觀的與意思惟相應的受念處。如同受念處，心念處也是這樣。法念處，或者覺隨轉但不是與觀相應，作四句（四種情況）。覺隨轉但不是與觀相應的情況，是指覺隨轉但心不相應行，以及覺相應的觀。觀相應但不是覺隨轉的情況，是指覺，如果覺不相應的觀相應的心的法法念處。覺隨轉也與觀相應的情況，是指覺觀相應的心的法法念處。不是覺隨轉也不是與觀相應的情況，是指除了覺隨轉的心不相應行，其餘的心不相應行，以及覺不相應的觀，以及不是覺觀相應的心的法法念處和無為法（Nirvana）。
問：四念處（Cattāro satipaṭṭhānā），有幾個是見（ditthi）的處所，幾個不是見的處所？答：一切都應當分別。身念處（Kāya-satipaṭṭhāna），或者屬於見的處所，或者不屬於見，作三句（三種情況）。屬於見的處所但不屬於見的情況，是指九入（九種感官的入口）以及一入（一種感官的入口）的小部分。見也是見的處所的情況，是指一入（一種感官的入口）。不屬於見也不屬於見的處所的情況，是指一入（一種感官的入口）的小部分。受念處（Vedanā-satipaṭṭhāna），如果有漏（sāsava），那麼它屬於見的處所但不屬於見；如果無漏（anāsava），那麼它不屬於見也不屬於見的處所。如同受念處，心念處（Citta-satipaṭṭhāna）也是這樣。法念處（Dhamma-satipaṭṭhāna），或者屬於見但不屬於見的處所，作四句（四種情況）。屬於見但不屬於見的處所的情況，是指盡智（knowledge of the exhaustion of defilements）和無生智（knowledge of non-arising of defilements）所不包含的無漏慧（wisdom without outflows）。屬於見的處所但不屬於見的情況，是指見所不包含的有漏法念處。見也是見的處所的情況，是指五見（五種錯誤的見解）和世俗正見（conventional right view）。不屬於見也不屬於見的處所的情況，是指見所不包含的無漏法念處。
問：四念處（Cattāro satipaṭṭhānā），有幾個是身見（Sakkāya-ditthi）的因，是它的因但它不是身見的因？答：一切都應當分別。身念處（Kāya-satipaṭṭhāna），如果是穢污的（帶染污的），身見是它的因，但它不是身見的因；如果不穢污的，...
【English Translation】 English version Verbal actions, the rest are neither in accordance with sustained attention nor in accordance with observation. In the feeling contemplation, there is either initial application and sustained application, or no initial application but sustained application, or neither initial application nor sustained application. What is 'with initial application and sustained application'? It refers to feeling contemplation that is with initial application and sustained application, corresponding to mental activity. What is 'without initial application but with sustained application'? It refers to feeling contemplation that is without initial application but with sustained application, corresponding to mental activity. What is 'without initial application and without sustained application'? It refers to feeling contemplation that is without initial application and without sustained application, corresponding to mental activity. Just like feeling contemplation, so too is mind contemplation.
In the Dhamma contemplation, there is either sustained attention but not observation, forming four categories. 'Sustained attention but not observation' refers to sustained attention that is not associated with mental activities, and observation associated with sustained attention. 'Observation but not sustained attention' refers to sustained attention, if observation associated with sustained attention is not associated with sustained attention in the mind's Dhamma contemplation. 'Sustained attention and observation' refers to sustained attention and observation associated with the mind's Dhamma contemplation. 'Neither sustained attention nor observation' refers to mental activities other than sustained attention, the remaining mental activities, and observation not associated with sustained attention, and the mind's Dhamma contemplation that is neither associated with sustained attention nor observation, and the unconditioned (Nirvana).
Question: Among the four foundations of mindfulness (Cattāro satipaṭṭhānā), how many are places of view (ditthi), and how many are not places of view? Answer: Everything should be distinguished. In body contemplation (Kāya-satipaṭṭhāna), there is either a place of view but not view, forming three categories. 'A place of view but not view' refers to the nine entrances (nine sense entrances) and a small part of one entrance (one sense entrance). 'View and also a place of view' refers to one entrance (one sense entrance). 'Neither view nor a place of view' refers to a small part of one entrance (one sense entrance). In feeling contemplation (Vedanā-satipaṭṭhāna), if it is with outflows (sāsava), then it is a place of view but not view; if it is without outflows (anāsava), then it is neither view nor a place of view. Just like feeling contemplation, so too is mind contemplation (Citta-satipaṭṭhāna). In Dhamma contemplation (Dhamma-satipaṭṭhāna), there is either view but not a place of view, forming four categories. 'View but not a place of view' refers to wisdom without outflows (anāsava) that is not included in the knowledge of the exhaustion of defilements and the knowledge of non-arising of defilements. 'A place of view but not view' refers to Dhamma contemplation with outflows (sāsava) that is not included in view. 'View and also a place of view' refers to the five views (five wrong views) and conventional right view. 'Neither view nor a place of view' refers to Dhamma contemplation without outflows (anāsava) that is not included in view.
Question: Among the four foundations of mindfulness (Cattāro satipaṭṭhānā), how many are the cause of self-view (Sakkāya-ditthi), and are its cause but it is not the cause of self-view? Answer: Everything should be distinguished. In body contemplation (Kāya-satipaṭṭhāna), if it is defiled (contaminated), self-view is its cause, but it is not the cause of self-view; if it is not defiled, ...
身見非彼因彼亦非身見因。受念處，或身見是彼因彼非身見因、或身見是彼因彼亦身見因、或身見非彼因彼亦非身見因。身見是彼因彼非身見因者，謂除過去現在見苦斷使彼相應受念處，除過去現在見集斷一切遍使彼相應受念處，除未來身見相應受念處，除身見生住異滅及彼相應法生住異滅，若諸餘穢污受念處。身見是彼因彼亦身見因者，謂前所除爾所法者是。身見非彼因彼亦非身見因者，謂不穢污受念處。如受念處，心念處亦如是。法念處，或身見是彼因彼非身見因，作三句。身見是彼因彼非身見因者，謂除過去現在見苦斷使彼相應法念處，除過去現在見集斷一切遍使彼相應法念處，除未來身見相應法念處，除身見生住異滅及彼相應法生住異滅，若諸餘穢污法念處。身見是彼因彼亦身見因者，謂前所除爾所法者是。身見非彼因彼亦非身見因者，謂不穢污法念處。
問：四念處，幾業非業報？答：一切應分別。身念處，或業非業報，作三句。業非業報者，謂身口業。業報非業者，謂報生身念處。非業亦非業報者，謂除業及業報身念處，余身念處。受念處。或業報非業。或非業亦非業報。業報非業者，謂報生受念處，余非業亦非業報。如受念處，心念處亦如是。法念處，或業非業報，作四句。業非業報者，謂報所
【現代漢語翻譯】 現代漢語譯本 身見（Sakkāya-ditthi，認為五蘊為我）不是它的原因，它也不是身見的原因。對於受念處（Vedanānupassanā，對感受的觀照），或者身見是它的原因，而它不是身見的原因；或者身見是它的原因，它也是身見的原因；或者身見不是它的原因，它也不是身見的原因。身見是它的原因，而它不是身見的原因，指的是除了過去和現在見苦所斷的煩惱以及與它們相應的受念處，除了過去和現在見集所斷的一切遍使煩惱以及與它們相應的受念處，除了未來與身見相應的受念處，除了身見的生、住、異、滅以及與它們相應的法的生、住、異、滅，以及所有其他的染污的受念處。身見是它的原因，它也是身見的原因，指的是前面所排除的那些法。身見不是它的原因，它也不是身見的原因，指的是不染污的受念處。如同受念處，心念處（Cittānupassanā，對心的觀照）也是如此。法念處（Dhammānupassanā，對法的觀照），或者身見是它的原因，而它不是身見的原因，構成三種情況。身見是它的原因，而它不是身見的原因，指的是除了過去和現在見苦所斷的煩惱以及與它們相應的法念處，除了過去和現在見集所斷的一切遍使煩惱以及與它們相應的法念處，除了未來與身見相應的法念處，除了身見的生、住、異、滅以及與它們相應的法的生、住、異、滅，以及所有其他的染污的法念處。身見是它的原因，它也是身見的原因，指的是前面所排除的那些法。身見不是它的原因，它也不是身見的原因，指的是不染污的法念處。 問：四念處（Cattāro satipaṭṭhānā，四種念住），有多少是業（Kamma，行為）而非業報（Vipāka，行為的果報）？答：一切都應分別。身念處（Kāyānupassanā，對身體的觀照），或者屬於業而非業報，構成三種情況。屬於業而非業報的是，指的是身業（Kāya-kamma，身體的行為）和口業（Vacī-kamma，語言的行為）。屬於業報而非業的是，指的是由果報所生的身念處。既非業也非業報的是，指的是除了業和業報的身念處之外，其餘的身念處。受念處，或者屬於業報而非業，或者既非業也非業報。屬於業報而非業的是，指的是由果報所生的受念處，其餘的既非業也非業報。如同受念處，心念處也是如此。法念處，或者屬於業而非業報，構成四種情況。屬於業而非業報的是，指的是由果報所
【English Translation】 English version Sakkāya-ditthi (belief in self, viewing the five aggregates as self) is not its cause, nor is it the cause of Sakkāya-ditthi. Regarding Vedanānupassanā (contemplation of feelings), either Sakkāya-ditthi is its cause, but it is not the cause of Sakkāya-ditthi; or Sakkāya-ditthi is its cause, and it is also the cause of Sakkāya-ditthi; or Sakkāya-ditthi is not its cause, nor is it the cause of Sakkāya-ditthi. Sakkāya-ditthi is its cause, but it is not the cause of Sakkāya-ditthi, refers to the Vedanānupassanā associated with the fetters eradicated by seeing suffering in the past and present, the Vedanānupassanā associated with all pervasive fetters eradicated by seeing arising in the past and present, the Vedanānupassanā associated with future Sakkāya-ditthi, the arising, abiding, changing, and ceasing of Sakkāya-ditthi and the arising, abiding, changing, and ceasing of the corresponding phenomena, and all other defiled Vedanānupassanā. Sakkāya-ditthi is its cause, and it is also the cause of Sakkāya-ditthi, refers to those phenomena previously excluded. Sakkāya-ditthi is not its cause, nor is it the cause of Sakkāya-ditthi, refers to undefiled Vedanānupassanā. Just as with Vedanānupassanā, so too with Cittānupassanā (contemplation of mind). Regarding Dhammānupassanā (contemplation of phenomena), either Sakkāya-ditthi is its cause, but it is not the cause of Sakkāya-ditthi, forming three cases. Sakkāya-ditthi is its cause, but it is not the cause of Sakkāya-ditthi, refers to the Dhammānupassanā associated with the fetters eradicated by seeing suffering in the past and present, the Dhammānupassanā associated with all pervasive fetters eradicated by seeing arising in the past and present, the Dhammānupassanā associated with future Sakkāya-ditthi, the arising, abiding, changing, and ceasing of Sakkāya-ditthi and the arising, abiding, changing, and ceasing of the corresponding phenomena, and all other defiled Dhammānupassanā. Sakkāya-ditthi is its cause, and it is also the cause of Sakkāya-ditthi, refers to those phenomena previously excluded. Sakkāya-ditthi is not its cause, nor is it the cause of Sakkāya-ditthi, refers to undefiled Dhammānupassanā. Question: Of the Cattāro satipaṭṭhānā (four foundations of mindfulness), how many are Kamma (action) and not Vipāka (result of action)? Answer: All should be distinguished. Kāyānupassanā (contemplation of the body), either is Kamma and not Vipāka, forming three cases. What is Kamma and not Vipāka refers to Kāya-kamma (bodily action) and Vacī-kamma (verbal action). What is Vipāka and not Kamma refers to Kāyānupassanā born of Vipāka. What is neither Kamma nor Vipāka refers to the remaining Kāyānupassanā, excluding Kamma and Vipāka. Vedanānupassanā, either is Vipāka and not Kamma, or is neither Kamma nor Vipāka. What is Vipāka and not Kamma refers to Vedanānupassanā born of Vipāka, the remaining is neither Kamma nor Vipāka. Just as with Vedanānupassanā, so too with Cittānupassanā. Dhammānupassanā, either is Kamma and not Vipāka, forming four cases. What is Kamma and not Vipāka refers to what is born of Vipāka.
不攝思業。業報非業者，謂若思所不攝報生法念處。業亦業報者，謂報生思業。非業亦非業報者，謂除業及業報法念處，若余法念處。
二業隨轉非業，二分別。身念處，或業非業隨轉，作三句。業非業隨轉者，謂除業隨轉身口業，若余身口業。業亦業隨轉者，謂業隨轉身口業。非業亦非業隨轉者，謂除非業隨轉身口業及業隨轉身念處，若余身念處。法念處，或業非業隨轉，作三句。業非業隨轉者，謂思業。業隨轉非業者，謂想陰，若思所不攝業隨轉行陰。非業亦非業隨轉者，謂除業及業隨轉法念處，若余法念處。
三非造色色非可見色，一分別。身念處，或造色色非可見色，作三句。造色色非可見色者，謂八入及二入少分。造色色亦可見色者，謂一入。非造色色亦非可見色者，謂一入少分。三非造色色非有對色，一分別。身念處，或造色色非有對色，作三句。造色色非有對色者，謂一入少分。有對色非造色色者，謂一入少分。造色色亦有對色者，謂九入及一入少分。一切是甚深難了、難了甚深。
問：四念處，幾善因非善？答：一切應分別。身念處，或善因非善，作三句。善因非善者，謂善報生身念處。善亦善因者，謂善身念處。非善亦非善因者，謂除善報生身念處，若余無記及不善身念處。如
【現代漢語翻譯】 現代漢語譯本：不包括由思所攝持的業。『業報非業』指的是不由思所攝持，但作為業的果報而產生的法念處。『業亦業報』指的是作為果報而產生的思業。『非業亦非業報』指的是除了業和業報之外的法念處，以及其餘的法念處。
兩種業隨之而轉，但不是業本身，這是第二種區分。在身念處中，或者說是業，或者說不是業，隨之而轉，構成三種情況。『業非業隨轉』指的是除了隨業而轉的身口業之外的其餘身口業。『業亦業隨轉』指的是隨業而轉的身口業。『非業亦非業隨轉』指的是除了隨非業而轉的身口業以及隨業而轉的身念處之外的其餘身念處。在法念處中，或者說是業，或者說不是業，隨之而轉，構成三種情況。『業非業隨轉』指的是思業。『業隨轉非業』指的是想陰，以及不由思所攝持的隨業而轉的行陰。『非業亦非業隨轉』指的是除了業和隨業而轉的法念處之外的其餘法念處。
三種不是造色，也不是可見色，這是第一種區分。在身念處中，或者說是造色，或者說不是可見色，構成三種情況。『造色非可見色』指的是八個入處（眼、耳、鼻、舌、身、意、末那、阿賴耶識）以及兩個入處（命根、異生性）的小部分。『造色亦可見色』指的是一個入處（色入）。『非造色亦非可見色』指的是一個入處的小部分。三種不是造色，也不是有對色，這是第一種區分。在身念處中，或者說是造色，或者說不是有對色，構成三種情況。『造色非有對色』指的是一個入處的小部分。『有對色非造色』指的是一個入處的小部分。『造色亦有對色』指的是九個入處（色、聲、香、味、觸、眼、耳、鼻、舌）以及一個入處的小部分。這一切都是甚深難解的，難解的甚深。
問：四念處（身念處、受念處、心念處、法念處）中，有多少是善因但不是善？答：一切都應該分別討論。在身念處中，或者說是善因，或者說不是善，構成三種情況。『善因非善』指的是由善業果報所產生的身念處。『善亦善因』指的是善的身念處。『非善亦非善因』指的是除了由善業果報所產生的身念處之外的其餘無記以及不善的身念處。例如...
【English Translation】 English version: Not included are actions of mind (思業, sī yè) that are not governed by thought. 'Karmic result that is not action' (業報非業, yè bào fēi yè) refers to the mindfulness of dharma (法念處, fǎ niàn chù) that is not governed by thought but arises as the result of karma. 'Action that is also karmic result' (業亦業報, yè yì yè bào) refers to actions of mind that arise as karmic result. 'Neither action nor karmic result' (非業亦非業報, fēi yè yì fēi yè bào) refers to the mindfulness of dharma that is apart from action and karmic result, and the remaining mindfulness of dharma.
Two kinds of actions follow along but are not actions themselves; this is the second distinction. In mindfulness of the body (身念處, shēn niàn chù), either it is action, or it is not action, that follows along, forming three cases. 'Action that does not follow action' (業非業隨轉, yè fēi yè suí zhuǎn) refers to the remaining actions of body and speech apart from the actions of body and speech that follow action. 'Action that also follows action' (業亦業隨轉, yè yì yè suí zhuǎn) refers to the actions of body and speech that follow action. 'Neither action nor following action' (非業亦非業隨轉, fēi yè yì fēi yè suí zhuǎn) refers to the remaining mindfulness of the body apart from the actions of body and speech that follow non-action and the mindfulness of the body that follows action. In mindfulness of dharma, either it is action, or it is not action, that follows along, forming three cases. 'Action that does not follow action' refers to actions of mind. 'Following action that is not action' refers to the aggregate of perception (想陰, xiǎng yīn), and the aggregate of formations (行陰, xíng yīn) that follows action but is not governed by thought. 'Neither action nor following action' refers to the remaining mindfulness of dharma apart from action and the mindfulness of dharma that follows action.
Three are not produced matter (造色, zào sè) and are not visible matter (可見色, kě jiàn sè); this is the first distinction. In mindfulness of the body, either it is produced matter, or it is not visible matter, forming three cases. 'Produced matter that is not visible matter' refers to the eight sense bases (入處, rù chù) and a small portion of the two sense bases. 'Produced matter that is also visible matter' refers to one sense base (色入, sè rù). 'Neither produced matter nor visible matter' refers to a small portion of one sense base. Three are not produced matter and are not resistant matter (有對色, yǒu duì sè); this is the first distinction. In mindfulness of the body, either it is produced matter, or it is not resistant matter, forming three cases. 'Produced matter that is not resistant matter' refers to a small portion of one sense base. 'Resistant matter that is not produced matter' refers to a small portion of one sense base. 'Produced matter that is also resistant matter' refers to the nine sense bases and a small portion of one sense base. All of this is profoundly difficult to understand, difficult to understand profoundly.
Question: Among the four mindfulnesses (四念處, sì niàn chù) (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of dharma), how many are wholesome causes but not wholesome? Answer: Everything should be discussed separately. In mindfulness of the body, either it is a wholesome cause, or it is not wholesome, forming three cases. 'Wholesome cause that is not wholesome' refers to the mindfulness of the body that arises from the karmic result of wholesome actions. 'Wholesome that is also a wholesome cause' refers to the wholesome mindfulness of the body. 'Neither wholesome nor a wholesome cause' refers to the remaining unwholesome and unwholesome mindfulness of the body apart from the mindfulness of the body that arises from the karmic result of wholesome actions. For example...
身念處，受、心念處亦如是。法念處，或善非善因，作四句。善非善因者，謂數滅。善因非善者，謂善報生法念處。善亦善因者，謂善有為法念處。非善亦非善因者，謂除善報生法念處，若余無記及不善法念處。
問：四念處，幾不善不善因？答：一切應分別。身念處，或不善因非不善，作三句。不善因非不善者，謂不善報生身念處。不善亦不善因者，謂不善身念處。非不善亦非不善因者，謂除不善報生身念處，若余無記及善身念處。受念處，或不善因非不善，作三句。不善因非不善者，謂不善報生受念處，及欲界身見邊見相應受念處。不善亦不善因者，謂不善受念處。非不善亦非不善因者，謂除不善報生受念處及除欲界身見邊見相應受念處，若余無記及善受念處。如受念處，心念處亦如是。法念處，或不善因非不善，作三句。不善因非不善者，謂不善報生法念處，及欲界身見邊見相應法念處。不善亦不善因者，謂不善法念處。非不善亦非不善因者，謂除不善報生法念處，及除欲界身見邊見相應法念處，若余無記及善法念處。
問：四念處，幾無記非無記因？答：一切應分別。身念處，或無記因非無記，作三句。無記因非無記者，謂不善身念處。無記亦無記因者，謂無記身念處。非無記亦非無記因者，謂
【現代漢語翻譯】 現代漢語譯本 身念處（Kāya-smṛtyupasthāna，對身體的覺察），受念處（Vedanā-smṛtyupasthāna，對感受的覺察）、心念處（Citta-smṛtyupasthāna，對心的覺察）也是如此。法念處（Dharma-smṛtyupasthāna，對法的覺察），或者說是善的、非善的原因，可以分為四句來討論。『善非善因』指的是數滅（saṃkhyā-nirodha，通過智慧力滅除煩惱）。『善因非善』指的是善報所生的法念處。『善亦善因』指的是善的有為法念處。『非善亦非善因』指的是除了善報所生的法念處之外，其餘的無記（avyākṛta，非善非惡）以及不善法念處。 問：四念處中，哪些是不善的，哪些是不善的原因？答：一切都應該分別討論。身念處，或者是不善的原因而非不善，可以分為三句來討論。『不善因非不善』指的是不善報所生的身念處。『不善亦不善因』指的是不善的身念處。『非不善亦非不善因』指的是除了不善報所生的身念處之外，其餘的無記以及善的身念處。受念處，或者是不善的原因而非不善，可以分為三句來討論。『不善因非不善』指的是不善報所生的受念處，以及欲界（Kāmadhātu，眾生有情慾的界）中與身見（Sakkāya-diṭṭhi，認為五蘊為我）和邊見（Antagāhika-diṭṭhi，執斷常二邊的邪見）相應的受念處。『不善亦不善因』指的是不善的受念處。『非不善亦非不善因』指的是除了不善報所生的受念處以及除了欲界中與身見和邊見相應的受念處之外，其餘的無記以及善的受念處。如同受念處一樣，心念處也是如此。法念處，或者是不善的原因而非不善，可以分為三句來討論。『不善因非不善』指的是不善報所生的法念處，以及欲界中與身見和邊見相應的法念處。『不善亦不善因』指的是不善的法念處。『非不善亦非不善因』指的是除了不善報所生的法念處以及除了欲界中與身見和邊見相應的法念處之外，其餘的無記以及善的法念處。 問：四念處中，哪些是無記的，哪些是非無記的原因？答：一切都應該分別討論。身念處，或者是無記的原因而非無記，可以分為三句來討論。『無記因非無記』指的是不善的身念處。『無記亦無記因』指的是無記的身念處。『非無記亦非無記因』指的是...
【English Translation】 English version Kāya-smṛtyupasthāna (mindfulness of the body), Vedanā-smṛtyupasthāna (mindfulness of feelings), and Citta-smṛtyupasthāna (mindfulness of the mind) are similar. Dharma-smṛtyupasthāna (mindfulness of phenomena), or whether it is a wholesome or unwholesome cause, can be discussed in four categories. 'Wholesome but not a wholesome cause' refers to saṃkhyā-nirodha (cessation through wisdom). 'A wholesome cause but not wholesome' refers to Dharma-smṛtyupasthāna arising from wholesome results. 'Wholesome and a wholesome cause' refers to wholesome conditioned Dharma-smṛtyupasthāna. 'Neither wholesome nor a wholesome cause' refers to the remaining indeterminate (avyākṛta) and unwholesome Dharma-smṛtyupasthāna, excluding Dharma-smṛtyupasthāna arising from wholesome results. Question: Among the four smṛtyupasthānas, which are unwholesome and which are causes of unwholesomeness? Answer: Everything should be analyzed separately. Kāya-smṛtyupasthāna, or an unwholesome cause but not unwholesome, can be divided into three categories. 'An unwholesome cause but not unwholesome' refers to Kāya-smṛtyupasthāna arising from unwholesome results. 'Unwholesome and an unwholesome cause' refers to unwholesome Kāya-smṛtyupasthāna. 'Neither unwholesome nor an unwholesome cause' refers to the remaining indeterminate and wholesome Kāya-smṛtyupasthāna, excluding Kāya-smṛtyupasthāna arising from unwholesome results. Vedanā-smṛtyupasthāna, or an unwholesome cause but not unwholesome, can be divided into three categories. 'An unwholesome cause but not unwholesome' refers to Vedanā-smṛtyupasthāna arising from unwholesome results, and Vedanā-smṛtyupasthāna in the Kāmadhātu (realm of desire) associated with Sakkāya-diṭṭhi (belief in self) and Antagāhika-diṭṭhi (belief in extremes). 'Unwholesome and an unwholesome cause' refers to unwholesome Vedanā-smṛtyupasthāna. 'Neither unwholesome nor an unwholesome cause' refers to the remaining indeterminate and wholesome Vedanā-smṛtyupasthāna, excluding Vedanā-smṛtyupasthāna arising from unwholesome results and excluding Vedanā-smṛtyupasthāna in the Kāmadhātu associated with Sakkāya-diṭṭhi and Antagāhika-diṭṭhi. Just as with Vedanā-smṛtyupasthāna, so it is with Citta-smṛtyupasthāna. Dharma-smṛtyupasthāna, or an unwholesome cause but not unwholesome, can be divided into three categories. 'An unwholesome cause but not unwholesome' refers to Dharma-smṛtyupasthāna arising from unwholesome results, and Dharma-smṛtyupasthāna in the Kāmadhātu associated with Sakkāya-diṭṭhi and Antagāhika-diṭṭhi. 'Unwholesome and an unwholesome cause' refers to unwholesome Dharma-smṛtyupasthāna. 'Neither unwholesome nor an unwholesome cause' refers to the remaining indeterminate and wholesome Dharma-smṛtyupasthāna, excluding Dharma-smṛtyupasthāna arising from unwholesome results and excluding Dharma-smṛtyupasthāna in the Kāmadhātu associated with Sakkāya-diṭṭhi and Antagāhika-diṭṭhi. Question: Among the four smṛtyupasthānas, which are indeterminate and which are causes of non-indeterminacy? Answer: Everything should be analyzed separately. Kāya-smṛtyupasthāna, or an indeterminate cause but not indeterminate, can be divided into three categories. 'An indeterminate cause but not indeterminate' refers to unwholesome Kāya-smṛtyupasthāna. 'Indeterminate and an indeterminate cause' refers to indeterminate Kāya-smṛtyupasthāna. 'Neither indeterminate nor an indeterminate cause' refers to...
善身念處。如身念處，受、心念處亦如是。法念處，或無記非無記因，作四句。無記非無記因者，謂虛空、非數滅。無記因非無記者，謂不善法念處。無記亦無記因者，謂無記有為法念處。非無記亦非無記因者，謂善法念處。三是因緣緣及有因，一分別。法念處，若有為，彼因緣緣及有因；若無為，非因緣緣及非有因。一非次第亦非次第緣緣，三分別。受念處，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起受念處，過去及現在阿羅漢最後命終受念處。次第亦次第緣緣者，謂除過去現在阿羅漢最後命終受念處，若余過去及現在受念處。非次第亦非次第緣緣者，謂除未來現前必起受念處，若余未來受念處。如受念處，心念處亦如是。法念處，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起心法法念處，過去及現在阿羅漢最後命終心法法念處，及無想正受、滅盡正受已起當起。次第亦次第緣緣者，謂除過去現在阿羅漢最後命終心法法念處，若余過去及現在心法法念處。非次第亦非次第緣緣者，謂除未來現前必起心法法念處，若余未來心法法念處，除次第心不相應行，若余心不相應行，及無為。一是緣緣緣非有緣，二是緣緣緣及有緣，法念處，若心法緣緣緣及有緣，若非心法緣緣緣非有緣
【現代漢語翻譯】 現代漢語譯本 善身念處（專注于身體的正確念住）。如同身念處一樣，受念處（專注于感受的正確念住）、心念處（專注於心的正確念住）也應如此修習。對於法念處（專注於法的正確念住），如果存在無記（既非善也非惡）且非無記之因的情況，可以分為四種情況來討論。 無記且非無記之因的情況，指的是虛空和非數滅（通過智慧力，使煩惱的種子在相續中暫時斷滅，但沒有完全從根本上斷除）。無記之因但非無記的情況，指的是不善法念處。無記且是無記之因的情況，指的是無記的有為法念處。非無記且非無記之因的情況，指的是善法念處。 這四種情況中，有三種是因緣緣（條件關係）和有因（有原因），有一種需要分別。對於法念處，如果是有為法，那麼它就是因緣緣和有因；如果是無為法，那麼它就不是因緣緣也不是有因。有一種情況不是次第緣緣（連續的條件關係）也不是次第緣，有三種情況需要分別。 對於受念處，或者存在次第但非次第緣緣的情況，可以分為三種情況來討論。次第但非次第緣緣的情況，指的是未來必定會生起的受念處，以及過去和現在阿羅漢（已證得最高果位的人）最後命終時的受念處。次第且是次第緣緣的情況，指的是除了過去和現在阿羅漢最後命終時的受念處之外，其餘過去和現在的受念處。非次第且非次第緣緣的情況，指的是除了未來必定會生起的受念處之外，其餘未來的受念處。 如同受念處一樣，心念處也應如此修習。對於法念處，或者存在次第但非次第緣緣的情況，可以分為三種情況來討論。次第但非次第緣緣的情況，指的是未來必定會生起的心法法念處，以及過去和現在阿羅漢最後命終時的心法法念處，還有無想定（一種禪定狀態，在此狀態下，意識活動暫時停止）和滅盡定（一種比無想定更深的禪定狀態，在此狀態下，感受和意識都暫時停止）已經生起或將要生起的狀態。 次第且是次第緣緣的情況，指的是除了過去和現在阿羅漢最後命終時的心法法念處之外，其餘過去和現在的心法法念處。非次第且非次第緣緣的情況，指的是除了未來必定會生起的心法法念處之外，其餘未來的心法法念處，以及除了次第心不相應行（與心識不相應的行為）之外，其餘的心不相應行，還有無為法。 有一種情況是緣緣緣（條件的條件關係）但非有緣（沒有原因），有兩種情況是緣緣緣且有緣。對於法念處，如果是心法緣緣緣且有緣，那麼就不是心法緣緣緣且非有緣。
【English Translation】 English version 'Good mindfulness of the body'. Just as with mindfulness of the body, so too with mindfulness of feelings and mindfulness of mind. Regarding mindfulness of the Dharma, concerning that which is neither morally determinate nor the cause of that which is neither morally determinate, make four categories. That which is neither morally determinate nor the cause of that which is neither morally determinate refers to space and cessation attained through wisdom (nirodha-asamkhyata, a type of cessation achieved through wisdom, where afflictions are temporarily suppressed but not eradicated at the root). That which is a cause of the morally indeterminate but is not morally indeterminate refers to mindfulness of unwholesome dharmas. That which is morally indeterminate and is a cause of the morally indeterminate refers to mindfulness of morally indeterminate conditioned dharmas. That which is not morally indeterminate and is not a cause of the morally indeterminate refers to mindfulness of wholesome dharmas. Of these, three are condition-condition and have a cause; one is to be distinguished. Regarding mindfulness of the Dharma, if it is conditioned, then it is condition-condition and has a cause; if it is unconditioned, then it is neither condition-condition nor has a cause. One is neither sequential nor a sequential condition-condition; three are to be distinguished. Regarding mindfulness of feelings, make three categories concerning that which is sequential but not a sequential condition-condition. That which is sequential but not a sequential condition-condition refers to mindfulness of feelings that will necessarily arise in the future, and mindfulness of feelings at the final moment of death of an Arhat (a perfected being) in the past and present. That which is sequential and is a sequential condition-condition refers to mindfulness of feelings in the past and present, except for mindfulness of feelings at the final moment of death of an Arhat in the past and present. That which is neither sequential nor a sequential condition-condition refers to mindfulness of feelings in the future, except for mindfulness of feelings that will necessarily arise in the future. Just as with mindfulness of feelings, so too with mindfulness of mind. Regarding mindfulness of the Dharma, make three categories concerning that which is sequential but not a sequential condition-condition. That which is sequential but not a sequential condition-condition refers to mindfulness of Dharma related to mind that will necessarily arise in the future, and mindfulness of Dharma related to mind at the final moment of death of an Arhat in the past and present, as well as the arising or about-to-arise states of the non-perceptual attainment (asañña-samāpatti, a state of meditation where perception temporarily ceases) and the cessation attainment (nirodha-samāpatti, a deeper state of meditation where both feelings and perceptions temporarily cease). That which is sequential and is a sequential condition-condition refers to mindfulness of Dharma related to mind in the past and present, except for mindfulness of Dharma related to mind at the final moment of death of an Arhat in the past and present. That which is neither sequential nor a sequential condition-condition refers to mindfulness of Dharma related to mind in the future, except for mindfulness of Dharma related to mind that will necessarily arise in the future, as well as mental formations that are not associated with mind in a sequential manner, and unconditioned dharmas. One is a condition-condition-condition but without a cause; two are condition-condition-condition and have a cause. Regarding mindfulness of the Dharma, if it is a condition-condition-condition of mind and Dharma and has a cause, then it is not a condition-condition-condition of mind and Dharma and without a cause.
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三是增上緣緣及有增上，一分別。法念處，若有為，彼是增上緣緣及有增上；若無為，是增上緣緣非有增上。
問：四念處，幾流、幾隨流？答：一切應分別。身念處，若有漏，彼隨流非流；若無漏，彼非流亦非隨流。如身念處，受、心念處亦如是。法念處，或隨流非流，作三句。隨流非流者，謂流所不攝有漏法念處。流亦隨流者，謂四流。非流亦非隨流者，謂無漏法念處。
諦者，謂四聖諦。問云何四？答：謂苦聖諦、集聖諦、滅聖諦、道聖諦。
問：此四聖諦，幾色、幾非色？答：一非色，三分別苦諦，或色、或非色。云何色？謂十入及一入少分。云何非色？謂一入及一入少分。如苦諦，集諦亦如是。道諦所攝身口業是色，余非色。二不可見，二分別。苦諦，或可見、或不可見。云何可見？謂一入。云何不可見？謂十一入。如苦諦，集諦亦如是。
二無對，二分別。苦諦，或有對、或無對。云何有？對謂十入。云何無對？謂二入。如苦諦，集諦亦如是。
二有漏，二無漏。三有為，一無為。二無報，二分別。苦諦，或有報、或無報。云何有報？謂善不善苦諦。云何無報？謂無記苦諦。如苦諦，集諦亦如是。
三從因緣生世所攝，一非因緣生非世所攝。一名所攝，
【現代漢語翻譯】 現代漢語譯本 三是增上緣緣以及有增上，分為一種情況。對於法念處（Dharma-smṛtyupasthāna，對法的正念），如果是有為法（saṃskṛta，因緣和合而成的法），那麼它既是增上緣緣，也有增上；如果是無為法（asaṃskṛta，非因緣和合的法），那麼它是增上緣緣，但沒有增上。
問：四念處（catuḥ-smṛtyupasthāna，四種正念），有幾種屬於流（srota，煩惱之流），幾種屬於隨流（anusrota，順應煩惱之流）？答：一切都應該分別來看。身念處（Kāya-smṛtyupasthāna，對身體的正念），如果有漏（sāsrava，有煩惱的），那麼它屬於隨流而非流；如果無漏（anāsrava，沒有煩惱的），那麼它既不屬於流，也不屬於隨流。受念處（Vedanā-smṛtyupasthāna，對感受的正念）和心念處（Citta-smṛtyupasthāna，對心的正念）的情況與身念處相同。法念處，或者屬於隨流而非流，分為三種情況。屬於隨流而非流的是，指不被流所包含的有漏法念處。屬於流也屬於隨流的是，指四流（catasro oghāḥ，四種煩惱之流，即欲流、有流、見流、無明流）。既不屬於流，也不屬於隨流的是，指無漏法念處。
諦（satya，真理）是指四聖諦（catvāri ārya-satyāni，四種高貴的真理）。問：什麼是四聖諦？答：是苦聖諦（duḥkha-ārya-satya，關於痛苦的高貴真理）、集聖諦（samudaya-ārya-satya，關於痛苦根源的高貴真理）、滅聖諦（nirodha-ārya-satya，關於痛苦止息的高貴真理）和道聖諦（mārga-ārya-satya，關於通往痛苦止息的道路的高貴真理）。
問：這四聖諦，有幾種是色（rūpa，物質），幾種是非色（arūpa，非物質）？答：一種是非色，三種需要分別來看。苦諦，或者屬於色，或者屬於非色。什麼是色？是指十入（daśa āyatanāni，十種感覺的來源，即五根和五境）以及一入（eka āyatana，一個感覺的來源，即法處）的小部分。什麼是非色？是指一入以及一入的小部分。集諦的情況與苦諦相同。道諦所包含的身口業（kāya-vāc-karma，身體和語言的行為）是色，其餘是非色。兩種是不可見的，兩種需要分別來看。苦諦，或者可見，或者不可見。什麼是可見的？是指一入。什麼事不可見的？是指十一入。集諦的情況與苦諦相同。
兩種是無對（apratigha，沒有阻礙的），兩種需要分別來看。苦諦，或者有對（sapratigha，有阻礙的），或者無對。什麼是有對？是指十入。什麼是無對？是指二入。集諦的情況與苦諦相同。
兩種是有漏，兩種是無漏。三種是有為，一種是無為。兩種是無報（anāsvada，沒有果報的），兩種需要分別來看。苦諦，或者有報，或者無報。什麼是有報？是指善（kuśala，好的）和不善（akuśala，不好的）的苦諦。什麼是無報？是指無記（avyākṛta，非善非惡的）的苦諦。集諦的情況與苦諦相同。
三種是從因緣生，屬於世間所攝，一種不是因緣生，不屬於世間所攝。一種是名（nāma，精神現象）所攝。
【English Translation】 English version Thirdly, 'condition by way of dominant cause' (adhipati-pratyaya) and 'having dominance' are distinguished as one aspect. In the case of Dharma-smṛtyupasthāna (mindfulness of dharma), if it is conditioned (saṃskṛta), then it is both a 'condition by way of dominant cause' and 'having dominance'; if it is unconditioned (asaṃskṛta), then it is a 'condition by way of dominant cause' but does not have dominance.
Question: Among the four smṛtyupasthānas (foundations of mindfulness), how many are 'streams' (srota) and how many are 'flowing with the stream' (anusrota)? Answer: All should be distinguished. In the case of Kāya-smṛtyupasthāna (mindfulness of the body), if it is tainted (sāsrava), then it is 'flowing with the stream' but not a 'stream'; if it is untainted (anāsrava), then it is neither a 'stream' nor 'flowing with the stream'. The same applies to Vedanā-smṛtyupasthāna (mindfulness of feeling) and Citta-smṛtyupasthāna (mindfulness of mind). Dharma-smṛtyupasthāna is either 'flowing with the stream' but not a 'stream', forming three categories. 'Flowing with the stream' but not a 'stream' refers to the tainted Dharma-smṛtyupasthāna not included in the streams. 'Stream' and 'flowing with the stream' refers to the four streams (catasro oghāḥ, the four floods: sensuality, becoming, views, and ignorance). Neither 'stream' nor 'flowing with the stream' refers to the untainted Dharma-smṛtyupasthāna.
Satya (truth) refers to the four ārya-satyāni (noble truths). Question: What are the four? Answer: They are Duḥkha-ārya-satya (the noble truth of suffering), Samudaya-ārya-satya (the noble truth of the origin of suffering), Nirodha-ārya-satya (the noble truth of the cessation of suffering), and Mārga-ārya-satya (the noble truth of the path to the cessation of suffering).
Question: Among these four noble truths, how many are rūpa (form/matter) and how many are arūpa (formless/non-matter)? Answer: One is non-matter, and three need to be distinguished. Duḥkha-satya is either matter or non-matter. What is matter? It refers to the ten āyatanāni (sense bases, i.e., the five sense organs and their corresponding objects) and a small portion of one āyatana (the dharma-āyatana). What is non-matter? It refers to one āyatana and a small portion of one āyatana. The same applies to Samudaya-satya as to Duḥkha-satya. Kāya-vāc-karma (actions of body and speech) included in Mārga-satya are matter, and the rest are non-matter. Two are invisible, and two need to be distinguished. Duḥkha-satya is either visible or invisible. What is visible? It refers to one āyatana. What is invisible? It refers to eleven āyatanāni. The same applies to Samudaya-satya as to Duḥkha-satya.
Two are without resistance (apratigha), and two need to be distinguished. Duḥkha-satya is either with resistance (sapratigha) or without resistance. What is with resistance? It refers to the ten āyatanāni. What is without resistance? It refers to the two āyatanāni. The same applies to Samudaya-satya as to Duḥkha-satya.
Two are tainted, and two are untainted. Three are conditioned, and one is unconditioned. Two are without reward (anāsvada), and two need to be distinguished. Duḥkha-satya is either with reward or without reward. What is with reward? It refers to the wholesome (kuśala) and unwholesome (akuśala) Duḥkha-satya. What is without reward? It refers to the indeterminate (avyākṛta) Duḥkha-satya. The same applies to Samudaya-satya as to Duḥkha-satya.
Three are born from conditions and included in the world, and one is not born from conditions and not included in the world. One is included in nāma (name/mental phenomena).
三分別。苦諦，或色所攝、或名所攝。云何色所攝？謂十入及一入少分。云何名所攝？謂一入及一入少分。如苦諦，集諦亦如是。道諦所攝身口業是色所攝，余是名所攝。一是外入所攝，三分別。苦諦，或內入所攝、或外入所攝。云何內入所攝？謂六內入。云何外入所攝？謂六外入。如苦諦，集諦亦如是。
道諦所攝心意識，此內入所攝，餘外入所攝。一切是智知。二斷知知及斷，二非斷知知及不斷。
一應修，一不應修，二分別。苦諦，或應修、或不應修。云何應修？謂善苦諦。云何不應修？謂不善、無記苦諦。如苦諦、集諦亦如是。
二不穢污，二分別。苦諦，或穢污、或不穢污。云何穢污？謂隱沒。云何不穢污？謂不隱沒。如苦諦，集諦亦如是。一果非有果，三果及有果。二不受，二分別。苦諦，或受、或不受。云何受？謂自性受。云何不受？謂非自性受。如苦諦，集諦亦如是。
一非四大造，三分別。苦諦，或四大造、或非四大造。云何四大造？謂九入及二入少分。云何非四大造？謂一入及二入少分。如苦諦，集諦亦如是。
道諦所攝身口業四大造，余非四大造。三有上，一無上。二是有，二非有。一因不相應，三分別。苦諦所攝色心不相應行，因不相應，余因相應。如苦諦
【現代漢語翻譯】 現代漢語譯本： 三分別：苦諦（Dukkha Satya，痛苦的真諦），或者屬於色（Rupa，物質）所攝，或者屬於名（Nama，精神）所攝。什麼是色所攝？是指十入（Dasayatana，十個感官領域）以及一入（Ekāyatana，一個感官領域）的小部分。什麼是名所攝？是指一入以及一入的小部分。如同苦諦，集諦（Samudaya Satya，痛苦根源的真諦）也是如此。道諦（Magga Satya，解脫痛苦的真諦）所攝的身口業（Kāya-vacī-karma，身語行為）是色所攝，其餘是名所攝。一是外入（Bāhirāyatana，外部感官領域）所攝。 三分別：苦諦，或者屬於內入（Adhyātmāyatana，內部感官領域）所攝，或者屬於外入所攝。什麼是內入所攝？是指六內入（Chajjhāyatana，六個內部感官領域）。什麼是外入所攝？是指六外入（Chabbāhirāyatana，六個外部感官領域）。如同苦諦，集諦也是如此。 道諦所攝的心意識（Citta-manas-vijnana，心、意、識），屬於內入所攝，其餘屬於外入所攝。一切是智（Jnana，智慧）所知。二是斷知（Prahana-jnana，斷除的智慧）所知及斷除，二是非斷知（Aprahana-jnana，非斷除的智慧）所知及不斷除。 一應修（Bhavana-hetuka，應修習的），一不應修（Abhavana-hetuka，不應修習的），二分別：苦諦，或者應修，或者不應修。什麼是應修？是指善（Kusala，善的）苦諦。什麼是不應修？是指不善（Akusala，不善的）、無記（Avyakrta，非善非惡的）苦諦。如同苦諦，集諦也是如此。 二不穢污（Anasrava，無漏的），二分別：苦諦，或者穢污（Sasrava，有漏的），或者不穢污。什麼是穢污？是指隱沒（Samvrta，覆蓋的）。什麼是不穢污？是指不隱沒（Asamvrta，未覆蓋的）。如同苦諦，集諦也是如此。一果非有果（Phala-hetu-aphala，果的原因和非果），三果及有果（Triphala-hetu-saphala，三種果的原因和有果）。二不受（Avedanā，無感受的），二分別：苦諦，或者受（Vedanā，感受），或者不受。什麼是受？是指自性受（Svabhava-vedana，自性感受）。什麼是不受？是指非自性受（Asvabhava-vedana，非自性感受）。如同苦諦，集諦也是如此。 一非四大造（Abhuta-upada，非四大所造），三分別：苦諦，或者四大造（Bhuta-upada，四大所造），或者非四大造。什麼是四大造？是指九入（Navayatana，九個感官領域）以及二入（Dvyayatana，兩個感官領域）的小部分。什麼是非四大造？是指一入（Ekāyatana，一個感官領域）以及二入（Dvyayatana，兩個感官領域）的小部分。如同苦諦，集諦也是如此。 道諦所攝的身口業是四大造，其餘是非四大造。三有上（Sa-uttara，有上的），一無上（Anuttara，無上的）。二是有（Asti，存在的），二非有（Nasti，不存在的）。一因不相應（Hetu-visamyukta，與因不相應的），三分別：苦諦所攝的色心不相應行（Rupa-citta-visamyukta-samskara，色法和心法不相應的行），因不相應，其餘因相應。如同苦諦
English version: Threefold distinctions: The Truth of Suffering (Dukkha Satya), is either included in form (Rupa), or included in name (Nama). What is included in form? It refers to the ten sense bases (Dasayatana) and a small portion of one sense base (Ekāyatana). What is included in name? It refers to one sense base and a small portion of one sense base. Just like the Truth of Suffering, so too is the Truth of the Origin of Suffering (Samudaya Satya). The bodily and verbal actions (Kāya-vacī-karma) included in the Truth of the Path (Magga Satya) are included in form, the rest are included in name. One is included in the external sense bases (Bāhirāyatana). Threefold distinctions: The Truth of Suffering, is either included in the internal sense bases (Adhyātmāyatana), or included in the external sense bases. What is included in the internal sense bases? It refers to the six internal sense bases (Chajjhāyatana). What is included in the external sense bases? It refers to the six external sense bases (Chabbāhirāyatana). Just like the Truth of Suffering, so too is the Truth of the Origin of Suffering. The mind, intellect, and consciousness (Citta-manas-vijnana) included in the Truth of the Path are included in the internal sense bases, the rest are included in the external sense bases. Everything is known by wisdom (Jnana). Two are known by the wisdom of abandonment (Prahana-jnana) and are abandoned, two are known by the wisdom of non-abandonment (Aprahana-jnana) and are not abandoned. One should be cultivated (Bhavana-hetuka), one should not be cultivated (Abhavana-hetuka), twofold distinctions: The Truth of Suffering, is either to be cultivated, or not to be cultivated. What should be cultivated? It refers to the wholesome (Kusala) Truth of Suffering. What should not be cultivated? It refers to the unwholesome (Akusala) and indeterminate (Avyakrta) Truth of Suffering. Just like the Truth of Suffering, so too is the Truth of the Origin of Suffering. Two are unpolluted (Anasrava), twofold distinctions: The Truth of Suffering, is either polluted (Sasrava), or unpolluted. What is polluted? It refers to obscured (Samvrta). What is unpolluted? It refers to unobscured (Asamvrta). Just like the Truth of Suffering, so too is the Truth of the Origin of Suffering. One is a cause of fruit but not a fruit (Phala-hetu-aphala), three are fruits and causes of fruit (Triphala-hetu-saphala). Two are without feeling (Avedanā), twofold distinctions: The Truth of Suffering, either has feeling (Vedanā), or is without feeling. What has feeling? It refers to feeling by nature (Svabhava-vedana). What is without feeling? It refers to feeling not by nature (Asvabhava-vedana). Just like the Truth of Suffering, so too is the Truth of the Origin of Suffering. One is not made of the four great elements (Abhuta-upada), threefold distinctions: The Truth of Suffering, is either made of the four great elements (Bhuta-upada), or not made of the four great elements. What is made of the four great elements? It refers to the nine sense bases (Navayatana) and a small portion of two sense bases (Dvyayatana). What is not made of the four great elements? It refers to one sense base (Ekāyatana) and a small portion of two sense bases (Dvyayatana). Just like the Truth of Suffering, so too is the Truth of the Origin of Suffering. The bodily and verbal actions included in the Truth of the Path are made of the four great elements, the rest are not made of the four great elements. Three are superior (Sa-uttara), one is unsurpassed (Anuttara). Two exist (Asti), two do not exist (Nasti). One is not associated with a cause (Hetu-visamyukta), threefold distinctions: The formations not associated with form and mind (Rupa-citta-visamyukta-samskara) included in the Truth of Suffering are not associated with a cause, the rest are associated with a cause. Just like the Truth of Suffering
【English Translation】 English version: Threefold distinctions: The Truth of Suffering (Dukkha Satya), is either included in form (Rupa), or included in name (Nama). What is included in form? It refers to the ten sense bases (Dasayatana) and a small portion of one sense base (Ekāyatana). What is included in name? It refers to one sense base and a small portion of one sense base. Just like the Truth of Suffering, so too is the Truth of the Origin of Suffering (Samudaya Satya). The bodily and verbal actions (Kāya-vacī-karma) included in the Truth of the Path (Magga Satya) are included in form, the rest are included in name. One is included in the external sense bases (Bāhirāyatana). Threefold distinctions: The Truth of Suffering, is either included in the internal sense bases (Adhyātmāyatana), or included in the external sense bases. What is included in the internal sense bases? It refers to the six internal sense bases (Chajjhāyatana). What is included in the external sense bases? It refers to the six external sense bases (Chabbāhirāyatana). Just like the Truth of Suffering, so too is the Truth of the Origin of Suffering. The mind, intellect, and consciousness (Citta-manas-vijnana) included in the Truth of the Path are included in the internal sense bases, the rest are included in the external sense bases. Everything is known by wisdom (Jnana). Two are known by the wisdom of abandonment (Prahana-jnana) and are abandoned, two are known by the wisdom of non-abandonment (Aprahana-jnana) and are not abandoned. One should be cultivated (Bhavana-hetuka), one should not be cultivated (Abhavana-hetuka), twofold distinctions: The Truth of Suffering, is either to be cultivated, or not to be cultivated. What should be cultivated? It refers to the wholesome (Kusala) Truth of Suffering. What should not be cultivated? It refers to the unwholesome (Akusala) and indeterminate (Avyakrta) Truth of Suffering. Just like the Truth of Suffering, so too is the Truth of the Origin of Suffering. Two are unpolluted (Anasrava), twofold distinctions: The Truth of Suffering, is either polluted (Sasrava), or unpolluted. What is polluted? It refers to obscured (Samvrta). What is unpolluted? It refers to unobscured (Asamvrta). Just like the Truth of Suffering, so too is the Truth of the Origin of Suffering. One is a cause of fruit but not a fruit (Phala-hetu-aphala), three are fruits and causes of fruit (Triphala-hetu-saphala). Two are without feeling (Avedanā), twofold distinctions: The Truth of Suffering, either has feeling (Vedanā), or is without feeling. What has feeling? It refers to feeling by nature (Svabhava-vedana). What is without feeling? It refers to feeling not by nature (Asvabhava-vedana). Just like the Truth of Suffering, so too is the Truth of the Origin of Suffering. One is not made of the four great elements (Abhuta-upada), threefold distinctions: The Truth of Suffering, is either made of the four great elements (Bhuta-upada), or not made of the four great elements. What is made of the four great elements? It refers to the nine sense bases (Navayatana) and a small portion of two sense bases (Dvyayatana). What is not made of the four great elements? It refers to one sense base (Ekāyatana) and a small portion of two sense bases (Dvyayatana). Just like the Truth of Suffering, so too is the Truth of the Origin of Suffering. The bodily and verbal actions included in the Truth of the Path are made of the four great elements, the rest are not made of the four great elements. Three are superior (Sa-uttara), one is unsurpassed (Anuttara). Two exist (Asti), two do not exist (Nasti). One is not associated with a cause (Hetu-visamyukta), threefold distinctions: The formations not associated with form and mind (Rupa-citta-visamyukta-samskara) included in the Truth of Suffering are not associated with a cause, the rest are associated with a cause. Just like the Truth of Suffering
，集諦亦如是。
道諦所攝身口業心不相應行，因不相應，余因相應。
善處攝二諦及二諦少分，二諦及二諦少分亦攝善處。不善處攝二諦少分，二諦少分亦攝不善處。
或無記處攝非諦，作四句。無記處攝非諦者，謂虛空、非數滅。諦攝非無記處者，謂二諦及二諦少分。無記處攝亦諦者，謂二諦少分。非無記處攝亦非諦者，是事不可得也。
漏處攝二諦少分，二諦少分亦攝漏處。有漏處攝二諦，二諦亦攝有漏處。或無漏處攝非諦，作四句。無漏處攝非諦者，謂虛空及非數滅。諦攝非無漏處者，謂二諦。無漏處攝亦諦者，謂二諦。非無漏處攝亦非諦者，是事不可得也。
三或過去或未來或現在，一非過去非未來非現在。
二善，二分別。苦諦，或善、或不善、或無記。云何善？謂苦諦所攝善五陰。云何不善？謂苦諦所攝不善五陰。云何無記？謂苦諦所攝無記五陰。如苦諦，集諦亦如是。
二不繫，二分別。苦諦，或欲界系、或色界系、或無色界系。云何欲界系？謂苦諦所攝欲界系五陰。云何色界系？謂苦諦所攝色界系五陰。云何無色界系？謂苦諦所攝無色界系四陰。如苦諦，集諦亦如是。
三非學非無學，一分別。道諦，或學、或無學。云何學？謂學五陰。云何無
【現代漢語翻譯】 現代漢語譯本：集諦（Samudaya Satya，苦的根源的真諦）也是如此。
道諦（Marga Satya，通往解脫的真諦）所包含的身口意業，與心不相應行（Citta-viprayukta-samskaras，不與心識相應的行蘊）相應，與因（Hetu，原因）不相應，與其他因相應。
善處（Kusala Ayatana，善的處所）包含二諦（Dve Satya，兩種真諦，即世俗諦和勝義諦）及二諦的少分，二諦及二諦的少分也包含善處。不善處（Akusala Ayatana，不善的處所）包含二諦的少分，二諦的少分也包含不善處。
或者無記處（Avyakrta Ayatana，非善非不善的處所）包含非諦（Asatya，非真諦），作四句分別。無記處包含非諦，指的是虛空（Akasa，沒有阻礙的空間）和非數滅（Apratisamkhya-nirodha，非由智慧力而達到的滅盡）。真諦包含非無記處，指的是二諦及二諦的少分。無記處也包含真諦，指的是二諦的少分。非無記處也非真諦，這種情況是不存在的。
漏處（Asrava Ayatana，煩惱的處所）包含二諦的少分，二諦的少分也包含漏處。有漏處（Sasrava Ayatana，有煩惱的處所）包含二諦，二諦也包含有漏處。或者無漏處（Anasrava Ayatana，沒有煩惱的處所）包含非諦，作四句分別。無漏處包含非諦，指的是虛空和非數滅。真諦包含非無漏處，指的是二諦。無漏處也包含真諦，指的是二諦。非無漏處也非真諦，這種情況是不存在的。
三者或者過去、或者未來、或者現在，一者既非過去、也非未來、也非現在。
二者是善的，二者是分別的。苦諦（Duhkha Satya，苦的真諦），或者善、或者不善、或者無記。什麼是善？指的是苦諦所包含的善的五陰（Panca-skandha，構成個體的五種要素）。什麼是不善？指的是苦諦所包含的不善的五陰。什麼是無記？指的是苦諦所包含的無記的五陰。如同苦諦，集諦也是如此。
二者是不繫縛的，二者是分別的。苦諦，或者欲界系（Kamadhatu，欲界所繫縛）、或者色界系（Rupadhatu，色界所繫縛）、或者無色界系（Arupadhatu，無色界所繫縛）。什麼是欲界系？指的是苦諦所包含的欲界系五陰。什麼是色界系？指的是苦諦所包含的色界系五陰。什麼是無色界系？指的是苦諦所包含的無色界系四陰。如同苦諦，集諦也是如此。
三者非學非無學，一者是分別的。道諦，或者是學（Saiksa，有待學習的階段）、或者是無學（Asaiksa，無需再學習的階段）。什麼是學？指的是有待學習的五陰。什麼是無學？
【English Translation】 English version: The Samudaya Satya (Truth of the Origin of Suffering) is also like this.
The Marga Satya (Truth of the Path to the Cessation of Suffering) includes bodily, verbal, and mental actions, Citta-viprayukta-samskaras (non-associated formations with mind), is not associated with Hetu (cause), but is associated with other causes.
The Kusala Ayatana (A sphere of wholesome things) includes the Dve Satya (Two Truths, conventional and ultimate) and a small portion of the Two Truths; the Two Truths and a small portion of the Two Truths also include the Kusala Ayatana. The Akusala Ayatana (A sphere of unwholesome things) includes a small portion of the Two Truths; a small portion of the Two Truths also includes the Akusala Ayatana.
Or the Avyakrta Ayatana (A sphere of unspecified things) includes Asatya (non-truth), make four distinctions. The Avyakrta Ayatana includes Asatya, referring to Akasa (space) and Apratisamkhya-nirodha (cessation not attained through wisdom). The Satya includes non-Avyakrta, referring to the Two Truths and a small portion of the Two Truths. The Avyakrta Ayatana also includes Satya, referring to a small portion of the Two Truths. That which is neither Avyakrta nor Satya, this is not possible.
The Asrava Ayatana (A sphere of outflows) includes a small portion of the Two Truths; a small portion of the Two Truths also includes the Asrava Ayatana. The Sasrava Ayatana (A sphere with outflows) includes the Two Truths; the Two Truths also include the Sasrava Ayatana. Or the Anasrava Ayatana (A sphere without outflows) includes Asatya, make four distinctions. The Anasrava Ayatana includes Asatya, referring to Akasa and Apratisamkhya-nirodha. The Satya includes non-Anasrava, referring to the Two Truths. The Anasrava Ayatana also includes Satya, referring to the Two Truths. That which is neither Anasrava nor Satya, this is not possible.
Three are either past, future, or present; one is neither past, future, nor present.
Two are wholesome, two are distinct. The Duhkha Satya (Truth of Suffering) is either wholesome, unwholesome, or unspecified. What is wholesome? It refers to the wholesome Panca-skandha (five aggregates) included in the Duhkha Satya. What is unwholesome? It refers to the unwholesome Panca-skandha included in the Duhkha Satya. What is unspecified? It refers to the unspecified Panca-skandha included in the Duhkha Satya. Just like the Duhkha Satya, the Samudaya Satya is also like this.
Two are unfettered, two are distinct. The Duhkha Satya is either bound to the Kamadhatu (desire realm), the Rupadhatu (form realm), or the Arupadhatu (formless realm). What is bound to the Kamadhatu? It refers to the Panca-skandha bound to the Kamadhatu included in the Duhkha Satya. What is bound to the Rupadhatu? It refers to the Panca-skandha bound to the Rupadhatu included in the Duhkha Satya. What is bound to the Arupadhatu? It refers to the four Skandhas bound to the Arupadhatu included in the Duhkha Satya. Just like the Duhkha Satya, the Samudaya Satya is also like this.
Three are neither Saiksa (under learning) nor Asaiksa (beyond learning), one is distinct. The Marga Satya is either Saiksa or Asaiksa. What is Saiksa? It refers to the five Skandhas under learning. What is Asaiksa?
學？謂無學五陰。
二不斷，二分別。苦諦，或見斷、或修斷。云何見斷？若苦諦隨信行、隨法行人無間忍等斷。彼云何斷？謂見斷八十八使彼相應苦諦，彼所起心不相應行。云何修斷？若苦諦學見跡修斷。彼云何斷？謂修斷十使彼相應苦諦，彼所起身口業，彼所起心不相應行，及不穢污苦諦。如苦諦，集諦亦如是。
一非心非心法非心相應，三分別。苦諦所攝色心不相應行，非心非心法非心相應；受陰想陰彼相應行陰、心法心相應，心意識即心也。如苦諦、集諦亦如是。
道諦所攝身口業心不相應行，非心非心法非心相應；受陰想陰彼相應行陰，心法心相應，心意識即心也。
一非心隨轉非受相應，三分別。苦諦，或心隨轉非受相應，作四句。心隨轉非受相應者，謂心隨轉身口業，心隨轉心不相應行及受。受相應非心隨轉者，謂心意識。心隨轉亦受相應者，謂想陰，彼相應行陰。非心隨轉亦非受相應者，謂除心隨轉身口業，若余色；除心隨轉心不相應行，若余心不相應行。如苦諦，集諦亦如是。
道諦，或心隨轉非受相應，作四句。心隨轉非受相應者，謂心隨轉身口業，心隨轉心不相應行及受。受相應非心隨轉者，謂心意識。心隨轉亦受相應者，謂想陰，彼相應行陰。非心隨轉亦非
【現代漢語翻譯】 現代漢語譯本：『學？』指的是有學位的五蘊（五蘊：色、受、想、行、識）。
二不斷，二分別。苦諦（苦諦：佛教四聖諦之一，指世間一切皆苦），或者通過見斷（見斷：通過見道斷除的煩惱）斷除，或者通過修斷（修斷：通過修道斷除的煩惱）斷除。什麼是見斷？如果苦諦是隨信行（隨信行：跟隨信仰修行的人）、隨法行人（隨法行人：跟隨佛法修行的人）的無間忍（無間忍：無間道中的忍辱）等斷除。他們如何斷除？指的是見斷的八十八使（八十八使：八十八種煩惱），以及與它們相應的苦諦，以及它們所引起的心不相應行（心不相應行：既非心也非色的事物）。什麼是修斷？如果苦諦是通過學習見跡（見跡：見道的痕跡）修斷來斷除的。他們如何斷除？指的是修斷的十使（十使：十種根本煩惱），以及與它們相應的苦諦，以及它們所引起的身口業（身口業：身體和語言的行為），以及它們所引起的心不相應行，以及不染污的苦諦。如同苦諦一樣，集諦（集諦：佛教四聖諦之一，指苦的根源）也是如此。
一非心非心法非心相應，三分別。苦諦所包含的色（色：物質現象）和心不相應行，既非心也非心法（心法：心理現象）也非心相應；受陰（受陰：感受）、想陰（想陰：知覺）、與它們相應的行陰（行陰：意志），是心法心相應，心意識（心意識：心的識別作用）就是心。如同苦諦一樣，集諦也是如此。
道諦（道諦：佛教四聖諦之一，指解脫苦的道路）所包含的身口業和心不相應行，既非心也非心法也非心相應；受陰、想陰、與它們相應的行陰，是心法心相應，心意識就是心。
一非心隨轉非受相應，三分別。苦諦，或者心隨轉非受相應，可以構成四句。心隨轉非受相應指的是，心隨轉的身口業，心隨轉的心不相應行以及受（受：感受）。受相應非心隨轉指的是，心意識。心隨轉也受相應指的是，想陰，與它們相應的行陰。非心隨轉也非受相應指的是，除了心隨轉的身口業之外，其餘的色；除了心隨轉的心不相應行之外，其餘的心不相應行。如同苦諦一樣，集諦也是如此。
道諦，或者心隨轉非受相應，可以構成四句。心隨轉非受相應指的是，心隨轉的身口業，心隨轉的心不相應行以及受。受相應非心隨轉指的是，心意識。心隨轉也受相應指的是，想陰，與它們相應的行陰。非心隨轉也非
【English Translation】 English version: 'Learning?' refers to the five skandhas (five skandhas: form, feeling, perception, mental formations, consciousness) of one who is still learning.
Two that are not severed, two that are distinguished. The Truth of Suffering (Dukkha Satya: one of the Four Noble Truths in Buddhism, referring to the truth of suffering), is either severed by seeing (Darshana-marga-prahātavyā: afflictions to be abandoned by the path of seeing) or severed by cultivation (Bhavana-marga-prahātavyā: afflictions to be abandoned by the path of cultivation). What is severance by seeing? If the Truth of Suffering is severed by the forbearance of non-interruption (Anantarya-samadhi-ksanti: forbearance in the immediate path) and so on, of those who follow faith (Shraddhanusarin: one who follows faith) and those who follow the Dharma (Dharmanusarin: one who follows the Dharma). How do they sever them? It refers to the eighty-eight fetters (Ashtashiti Anushaya: eighty-eight kinds of afflictions) severed by seeing, the Truth of Suffering corresponding to them, and the mental formations not corresponding to the mind arising from them. What is severance by cultivation? If the Truth of Suffering is severed by cultivation through the traces of seeing (Darshana-marga: path of seeing) of one who is still learning. How do they sever them? It refers to the ten fetters (Dasa Samyojana: ten fundamental afflictions) severed by cultivation, the Truth of Suffering corresponding to them, the bodily and verbal actions (Kaya-vak-karma: actions of body and speech) arising from them, the mental formations not corresponding to the mind arising from them, and the Truth of Suffering that is not defiled. Just as with the Truth of Suffering, so it is with the Truth of Origin (Samudaya Satya: one of the Four Noble Truths in Buddhism, referring to the origin of suffering).
One that is neither mind nor mental phenomena nor corresponding to the mind, three that are distinguished. The form (Rupa: material phenomena) and mental formations not corresponding to the mind contained within the Truth of Suffering are neither mind nor mental phenomena nor corresponding to the mind; the feeling aggregate (Vedana-skandha: feeling), the perception aggregate (Samjna-skandha: perception), and the mental formations aggregate (Samskara-skandha: volition) corresponding to them, are mental phenomena corresponding to the mind, and mental consciousness (Citta-vijnana: mental consciousness) is mind. Just as with the Truth of Suffering, so it is with the Truth of Origin.
The bodily and verbal actions and mental formations not corresponding to the mind contained within the Truth of the Path (Marga Satya: one of the Four Noble Truths in Buddhism, referring to the path to liberation from suffering) are neither mind nor mental phenomena nor corresponding to the mind; the feeling aggregate, the perception aggregate, and the mental formations aggregate corresponding to them, are mental phenomena corresponding to the mind, and mental consciousness is mind.
One that is neither following the mind nor corresponding to feeling, three that are distinguished. The Truth of Suffering, either following the mind and not corresponding to feeling, can form four statements. 'Following the mind and not corresponding to feeling' refers to the bodily and verbal actions following the mind, the mental formations not corresponding to the mind following the mind, and feeling (Vedana: feeling). 'Corresponding to feeling and not following the mind' refers to mental consciousness. 'Following the mind and also corresponding to feeling' refers to the perception aggregate, and the mental formations aggregate corresponding to them. 'Neither following the mind nor corresponding to feeling' refers to the remaining form apart from the bodily and verbal actions following the mind; the remaining mental formations not corresponding to the mind apart from the mental formations not corresponding to the mind following the mind. Just as with the Truth of Suffering, so it is with the Truth of Origin.
The Truth of the Path, either following the mind and not corresponding to feeling, can form four statements. 'Following the mind and not corresponding to feeling' refers to the bodily and verbal actions following the mind, the mental formations not corresponding to the mind following the mind, and feeling. 'Corresponding to feeling and not following the mind' refers to mental consciousness. 'Following the mind and also corresponding to feeling' refers to the perception aggregate, and the mental formations aggregate corresponding to them. 'Neither following the mind nor
受相應者，謂除心隨轉心不相應行，若余心不相應行。如受，想行亦如是，除其自性。
一非覺隨轉非觀相應，三分別。苦諦，或覺隨轉非觀相應，作四句。覺隨轉非觀相應者，謂覺隨轉身口業，覺隨轉心不相應行，及覺相應觀。觀相應非覺隨轉者，謂覺若覺不相應觀相應心心法苦諦。覺隨轉亦觀相應者，謂覺觀相應心心法苦諦。非覺隨轉亦非觀相應者，謂除覺隨轉身口業，若余色，除覺隨轉心不相應行，若余心不相應行，及覺不相應觀，及非覺觀相應心心法苦諦。如苦諦，集諦亦如是。
道諦，或覺隨轉非觀相應，作四句。覺隨轉非觀相應者，謂覺隨轉身口業，覺隨轉心不相應行，及覺相應觀。觀相應非覺隨轉者，謂覺，若覺不相應觀相應心心法。覺隨轉亦觀相應者，謂覺觀相應心心法。非覺隨轉亦非觀相應者，謂除覺隨轉身口業，若余身口業，除覺隨轉心不相應行，若余心不相應行，及覺不相應觀，及非覺觀相應心心法。
一非見亦非見處，三分別。苦諦，或見亦見處、或見處非見。見亦見處者，謂眼根，及五見、世俗正見，余見處非見。如苦諦，集諦亦如是。道諦所攝盡智無生智所不攝無漏慧，此是見非見處，余非見亦非見處。
二身見非彼因彼亦非身見因，二分別。苦諦，或身見是
【現代漢語翻譯】 現代漢語譯本 『受相應者』，指的是除了與心識相隨轉的心不相應行之外的其餘心不相應行。如同『受』一樣，『想』和『行』也是如此，除了它們各自的自性。
第一種情況：非『覺』（Vitarka，尋）隨轉，但與『觀』（Vicara，伺）相應。有三種分別。 在苦諦（Dukkha Satya，關於苦的真理）中，可以分為四種情況：或者『覺』隨轉但非『觀』相應。 『覺』隨轉但非『觀』相應的情況，指的是『覺』隨轉的身口業，『覺』隨轉的心不相應行，以及與『覺』相應的『觀』。 『觀』相應但非『覺』隨轉的情況，指的是『覺』（如果『覺』存在）不相應但『觀』相應的心和心法（Citta-caitta，心和心理活動）的苦諦。 『覺』隨轉也與『觀』相應的情況，指的是『覺』和『觀』相應的心和心法的苦諦。 既非『覺』隨轉也非『觀』相應的情況，指的是除了『覺』隨轉的身口業之外的其餘色法，除了『覺』隨轉的心不相應行之外的其餘心不相應行，以及與『覺』不相應的『觀』，以及非『覺』和『觀』相應的心和心法的苦諦。 如同苦諦一樣，集諦（Samudaya Satya，關於苦的起因的真理）也是如此。
在道諦（Marga Satya，關於解脫苦的道路的真理）中，可以分為四種情況：或者『覺』隨轉但非『觀』相應。 『覺』隨轉但非『觀』相應的情況，指的是『覺』隨轉的身口業，『覺』隨轉的心不相應行，以及與『覺』相應的『觀』。 『觀』相應但非『覺』隨轉的情況，指的是『覺』（如果『覺』存在）不相應但『觀』相應的心和心法。 『覺』隨轉也與『觀』相應的情況，指的是『覺』和『觀』相應的心和心法。 既非『覺』隨轉也非『觀』相應的情況，指的是除了『覺』隨轉的身口業之外的其餘身口業，除了『覺』隨轉的心不相應行之外的其餘心不相應行，以及與『覺』不相應的『觀』，以及非『覺』和『觀』相應的心和心法。
第一種情況：既非『見』（Darshana，見）也非『見處』（Darshana-sthana，見之所處），有三種分別。 在苦諦中，或者既是『見』也是『見處』，或者『見處』而非『見』。 既是『見』也是『見處』的情況，指的是眼根，以及五見（五種錯誤的見解）、世俗正見，其餘的是『見處』而非『見』。 如同苦諦一樣，集諦也是如此。道諦所包含的盡智（Kshaya-jnana，知已盡之智）和無生智（Anutpada-jnana，知不生之智）所不包含的無漏慧（Anasrava-prajna，無煩惱的智慧），這是『見』而非『見處』，其餘的既非『見』也非『見處』。
第二種情況：身見（Satkayadrishti，認為五蘊為我的邪見）不是它的因，它的因也不是身見，有兩種分別。 在苦諦中，或者身見是...
【English Translation】 English version 'Those corresponding to feeling' refer to the remaining citta-viprayukta-samskaras (non-associated formations with mind) besides those citta-viprayukta-samskaras that follow the mind. Just as with 'feeling', so too with 'perception' and 'volition', except for their own nature.
Firstly: Not accompanied by Vitarka (conceptual application), but associated with Vicara (discursive thought). There are three distinctions. Regarding Dukkha Satya (the Truth of Suffering), one can make four categories: either accompanied by Vitarka but not associated with Vicara. That which is accompanied by Vitarka but not associated with Vicara refers to bodily and verbal karma accompanied by Vitarka, citta-viprayukta-samskaras accompanied by Vitarka, and Vicara associated with Vitarka. That which is associated with Vicara but not accompanied by Vitarka refers to the Dukkha Satya of mind and mental factors (Citta-caitta) associated with Vicara but not accompanied by Vitarka (if Vitarka exists). That which is accompanied by Vitarka and also associated with Vicara refers to the Dukkha Satya of mind and mental factors associated with both Vitarka and Vicara. That which is neither accompanied by Vitarka nor associated with Vicara refers to the remaining rupa (form) besides bodily and verbal karma accompanied by Vitarka, the remaining citta-viprayukta-samskaras besides those accompanied by Vitarka, Vicara not associated with Vitarka, and the Dukkha Satya of mind and mental factors neither accompanied by Vitarka nor associated with Vicara. Just as with Dukkha Satya, so too with Samudaya Satya (the Truth of the Origin of Suffering).
Regarding Marga Satya (the Truth of the Path to the Cessation of Suffering), one can make four categories: either accompanied by Vitarka but not associated with Vicara. That which is accompanied by Vitarka but not associated with Vicara refers to bodily and verbal karma accompanied by Vitarka, citta-viprayukta-samskaras accompanied by Vitarka, and Vicara associated with Vitarka. That which is associated with Vicara but not accompanied by Vitarka refers to mind and mental factors associated with Vicara but not accompanied by Vitarka (if Vitarka exists). That which is accompanied by Vitarka and also associated with Vicara refers to mind and mental factors associated with both Vitarka and Vicara. That which is neither accompanied by Vitarka nor associated with Vicara refers to the remaining bodily and verbal karma besides that accompanied by Vitarka, the remaining citta-viprayukta-samskaras besides those accompanied by Vitarka, Vicara not associated with Vitarka, and mind and mental factors neither accompanied by Vitarka nor associated with Vicara.
Firstly: Neither 'seeing' (Darshana) nor 'place of seeing' (Darshana-sthana). There are three distinctions. Regarding Dukkha Satya, either it is both 'seeing' and 'place of seeing', or 'place of seeing' but not 'seeing'. That which is both 'seeing' and 'place of seeing' refers to the eye faculty, the five views (five kinds of wrong views), and mundane right view; the rest are 'place of seeing' but not 'seeing'. Just as with Dukkha Satya, so too with Samudaya Satya. The uncontaminated wisdom (Anasrava-prajna) included in Marga Satya but not included in Kshaya-jnana (knowledge of exhaustion) and Anutpada-jnana (knowledge of non-arising) is 'seeing' but not 'place of seeing'; the rest are neither 'seeing' nor 'place of seeing'.
Secondly: Self-view (Satkayadrishti) is not its cause, and its cause is not self-view. There are two distinctions. Regarding Dukkha Satya, either self-view is...
彼因彼非身見因、或身見是彼因彼亦身見因、或身見非彼因彼亦非身見因。身見是彼因彼非身見因者，謂除過去現在見苦斷使彼相應苦諦，除過去現在見集斷一切遍使彼相應苦諦，除未來身見相應苦諦，除身見生住異滅及彼相應法生住異滅，若諸餘穢污苦諦。身見是彼因彼亦身見因者，謂前所除爾所法者是。身見非彼因彼亦非身見因者，謂不穢污苦諦。如苦諦，集諦亦如是。
一非業非業報，三分別。苦諦，或業非業報，作四句。業非業報者，謂身口業及報所不攝思業。業報非業者，謂若思所不攝報生苦諦。業亦業報者，謂報生思業。非業亦非業報者，謂除業及業報苦諦，若余苦諦。如苦諦，集諦亦如是。道諦所攝身口業及思，是業非業報，余非業亦非業報。
一非業亦非業隨轉，三分別。苦諦，或業非業隨轉，作四句。業非業隨轉者，謂除業隨轉身口業，若余身口業及思業。業隨轉非業者，謂受陰想陰識陰，若思所不攝業隨轉行陰。業亦業隨轉者，謂業隨轉身口業。非業亦非業隨轉者，謂除業及業隨轉苦諦，若余苦諦。如苦諦，集諦亦如是。道諦，或業非業隨轉，作四句。業非業隨轉者，謂思業。業隨轉非業者，謂受陰想陰識陰，若思所不攝業隨轉行陰。業亦業隨轉者，謂業隨轉身口業。非業亦非業隨
【現代漢語翻譯】 現代漢語譯本： 『彼因彼非身見因、或身見是彼因彼亦身見因、或身見非彼因彼亦非身見因。』意思是：某種事物是另一種事物的原因，但不是身見（Sakkāya-diṭṭhi，認為五蘊為「我」的邪見）的原因；或者身見是某種事物的原因，同時也是身見的原因；或者某種事物不是身見的原因，同時也不是身見的原因。 『身見是彼因彼非身見因』指的是：除了過去和現在通過見苦諦（Dukkha-sacca，苦的真理）而斷除的煩惱，以及與苦諦相應的，通過見集諦（Samudaya-sacca，苦的根源的真理）而斷除的一切普遍煩惱，以及與苦諦相應的未來身見，以及身見的生、住、異、滅，以及與這些法相應的生、住、異、滅，以及所有其他被污染的苦諦。 『身見是彼因彼亦身見因』指的是：前面所排除的那些法。 『身見非彼因彼亦非身見因』指的是：未被污染的苦諦。 如同苦諦一樣，集諦（Samudaya-sacca，苦的根源的真理）也是如此。
『一非業非業報，三分別。苦諦，或業非業報，作四句。』意思是：一種事物既不是業（Karma，行為），也不是業報（Karmaphala，行為的果報），分為三種情況。對於苦諦，或者業不是業報，可以構成四句。 『業非業報』指的是：身業（Kāya-kamma，身體的行為）、口業（Vacī-kamma，語言的行為）以及不被果報所包含的思業（Cetanā-kamma，意志的行為）。 『業報非業』指的是：不由思所包含的，由果報所生的苦諦。 『業亦業報』指的是：由果報所生的思業。 『非業亦非業報』指的是：除了業和業報之外的苦諦，以及所有其他的苦諦。 如同苦諦一樣，集諦也是如此。 道諦（Magga-sacca，通往解脫的真理）所包含的身口業和思，是業但不是業報；其餘的既不是業也不是業報。
『一非業亦非業隨轉，三分別。苦諦，或業非業隨轉，作四句。』意思是：一種事物既不是業，也不是業隨轉（Karmānusāra，業的後續影響），分為三種情況。對於苦諦，或者業不是業隨轉，可以構成四句。 『業非業隨轉』指的是：除了業隨轉的身口業之外，所有其他的身口業和思業。 『業隨轉非業』指的是：受陰（Vedanākkhandha，感受）、想陰（Saññākkhandha，知覺）、識陰（Viññāṇakkhandha，意識），以及不由思所包含的，業隨轉的行陰（Saṅkhārakkhandha，心理活動）。 『業亦業隨轉』指的是：業隨轉的身口業。 『非業亦非業隨轉』指的是：除了業和業隨轉之外的苦諦，以及所有其他的苦諦。 如同苦諦一樣，集諦也是如此。 道諦，或者業不是業隨轉，可以構成四句。 『業非業隨轉』指的是：思業。 『業隨轉非業』指的是：受陰、想陰、識陰，以及不由思所包含的，業隨轉的行陰。 『業亦業隨轉』指的是：業隨轉的身口業。 『非業亦非業隨』
【English Translation】 English version: 'That is the cause of that, but not the cause of Sakkāya-diṭṭhi (self-view); or Sakkāya-diṭṭhi is the cause of that, and also the cause of Sakkāya-diṭṭhi; or that is not the cause of Sakkāya-diṭṭhi, and also not the cause of that.' This means: something is the cause of something else, but not the cause of self-view; or self-view is the cause of something, and also the cause of self-view; or something is not the cause of self-view, and also not the cause of that. 'Sakkāya-diṭṭhi is the cause of that, but that is not the cause of Sakkāya-diṭṭhi' refers to: except for the defilements eradicated in the past and present by seeing the Truth of Suffering (Dukkha-sacca), and all pervasive defilements eradicated by seeing the Truth of the Origin of Suffering (Samudaya-sacca) that are associated with the Truth of Suffering, except for future self-view associated with the Truth of Suffering, and the arising, abiding, changing, and ceasing of self-view, and the arising, abiding, changing, and ceasing of the laws associated with these, and all other defiled Truths of Suffering. 'Sakkāya-diṭṭhi is the cause of that, and also the cause of Sakkāya-diṭṭhi' refers to: those laws that were previously excluded. 'Sakkāya-diṭṭhi is not the cause of that, and also not the cause of Sakkāya-diṭṭhi' refers to: the undefiled Truth of Suffering. Just as with the Truth of Suffering, so it is with the Truth of the Origin of Suffering (Samudaya-sacca).
'One is neither Karma nor Karmaphala, three distinctions. Truth of Suffering, or Karma is not Karmaphala, forming four sentences.' This means: something is neither Karma (action) nor Karmaphala (result of action), divided into three cases. Regarding the Truth of Suffering, either Karma is not Karmaphala, which can form four sentences. 'Karma is not Karmaphala' refers to: bodily action (Kāya-kamma), verbal action (Vacī-kamma), and volitional action (Cetanā-kamma) not included in the results. 'Karmaphala is not Karma' refers to: the Truth of Suffering born from results, not included in volition. 'Karma is also Karmaphala' refers to: volitional action born from results. 'Neither Karma nor Karmaphala' refers to: the Truth of Suffering other than Karma and Karmaphala, and all other Truths of Suffering. Just as with the Truth of Suffering, so it is with the Truth of the Origin of Suffering. Bodily, verbal, and volitional actions included in the Truth of the Path (Magga-sacca) are Karma but not Karmaphala; the rest are neither Karma nor Karmaphala.
'One is neither Karma nor Karmānusāra, three distinctions. Truth of Suffering, or Karma is not Karmānusāra, forming four sentences.' This means: something is neither Karma nor Karmānusāra (subsequent effects of Karma), divided into three cases. Regarding the Truth of Suffering, either Karma is not Karmānusāra, which can form four sentences. 'Karma is not Karmānusāra' refers to: all other bodily and verbal actions and volitional actions except for bodily and verbal actions that are Karmānusāra. 'Karmānusāra is not Karma' refers to: feeling (Vedanākkhandha), perception (Saññākkhandha), consciousness (Viññāṇakkhandha), and mental formations (Saṅkhārakkhandha) that are Karmānusāra but not included in volition. 'Karma is also Karmānusāra' refers to: bodily and verbal actions that are Karmānusāra. 'Neither Karma nor Karmānusāra' refers to: the Truth of Suffering other than Karma and Karmānusāra, and all other Truths of Suffering. Just as with the Truth of Suffering, so it is with the Truth of the Origin of Suffering. Regarding the Truth of the Path, either Karma is not Karmānusāra, forming four sentences. 'Karma is not Karmānusāra' refers to: volitional action. 'Karmānusāra is not Karma' refers to: feeling, perception, consciousness, and mental formations that are Karmānusāra but not included in volition. 'Karma is also Karmānusāra' refers to: bodily and verbal actions that are Karmānusāra. 'Neither Karma nor Karmānusā'
轉者，謂除業隨轉心不相應行，若余心不相應行。
一非造色色非可見色，三分別。苦諦，或造色色非可見色，作三句。造色色非可見色者，謂八入及二入少分。造色色亦可見色者，謂一入。非造色色亦非可見色者，謂一入及二入少分。如苦諦，集諦亦如是。道諦所攝身口業，是造色色非可見色，余非造色色亦非可見色。
一非造色色亦非有對色，三分別。苦諦，或造色色非有對色，作四句。造色色非有對色者，謂一入少分。有對色非造色色者，謂一入少分。造色色亦有對色者，謂九入及一入少分。非造色色亦非有對色者，謂一入及一入少分。如苦諦，集諦亦如是。道諦所攝身口業，是造色色非有對色，余非造色色亦非有對色。一切是甚深難了、難了甚深。
一是善非善因，一善亦善因，二分別。苦諦，或善因非善，作三句。善因非善者，謂善報生苦諦。善亦善因者，謂善苦諦。非善亦非善因者，謂除善報生苦諦，若余無記及不善苦諦。如苦諦，集諦亦如是。
二非不善因亦非不善，二分別。苦諦，或不善因非不善，作三句。不善因非不善者，謂不善報生苦諦，及欲界身見邊見彼相應苦諦。不善亦不善因者，謂不善苦諦。非不善亦非不善因者，謂除不善報生苦諦，除欲界身見邊見彼相應苦諦
，若余無記及善苦諦。如苦諦，集諦亦如是。
二非無記亦非無記因，二分別。苦諦。或無記因非無記。作三句。無記因非無記者。謂不善苦諦。無記亦無記因者。謂無記苦諦。非無記亦非無記因者。謂善苦諦。如苦諦。集諦亦如是。
一非因緣緣非有因。三因緣緣及有因。一非次第亦非次第緣緣。三分別。苦諦，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起心心法苦諦，過去及現在阿羅漢最後命終心心法苦諦，及無想正受、滅盡正受已起當起。次第亦次第緣緣者，謂除過去現在阿羅漢最後命終心心法苦諦，若余過去及現在心心法苦諦。非次第亦非次第緣緣者，謂除未來現前必起心心法苦諦，若余未來心心法苦諦，除次第心不相應行，若余心不相應行及色。如苦諦，集諦亦如是。道諦，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起心心法道諦。次第亦次第緣緣者，謂過去現在心心法道諦。非次第亦非次第緣緣者，謂除未來現前必起心心法道諦，若余未來心心法道諦，及身口業心隨轉心不相應行。
一緣緣緣非有緣，三分別。苦諦所攝色心不相應行緣緣緣非有緣，余緣緣緣及有緣。如苦諦，集諦亦如是。道諦所攝身口業緣緣緣非有緣，余緣緣緣亦有緣。
【現代漢語翻譯】 現代漢語譯本： 若其餘既非無記也非善也非苦的諦。如同苦諦（dukkha-satya，苦之真諦），集諦（samudaya-satya，集之真諦）也是如此。
二者，非無記也非無記之因，二者分別。苦諦（dukkha-satya，苦之真諦）。或者，是無記之因但非無記。作三句。是無記之因但非無記者，指的是不善的苦諦（dukkha-satya，苦之真諦）。既是無記也是無記之因者，指的是無記的苦諦（dukkha-satya，苦之真諦）。既非無記也非無記之因者，指的是善的苦諦（dukkha-satya，苦之真諦）。如同苦諦（dukkha-satya，苦之真諦），集諦（samudaya-satya，集之真諦）也是如此。
一者，非因緣緣也非有因。三者，因緣緣及有因。一者，非次第也非次第緣緣。三者分別。苦諦（dukkha-satya，苦之真諦），或者，是次第但非次第緣緣，作三句。是次第但非次第緣緣者，指的是未來現前必定生起的心心法苦諦（dukkha-satya，苦之真諦），過去及現在阿羅漢（Arhat，已證悟者）最後命終的心心法苦諦（dukkha-satya，苦之真諦），以及無想定（Asaññasamāpatti，無想禪定）、滅盡定（nirodha-samāpatti，滅盡禪定）已生起將要生起。既是次第也是次第緣緣者，指的是除去過去現在阿羅漢（Arhat，已證悟者）最後命終的心心法苦諦（dukkha-satya，苦之真諦），其餘過去及現在的心心法苦諦（dukkha-satya，苦之真諦）。既非次第也非次第緣緣者，指的是除去未來現前必定生起的心心法苦諦（dukkha-satya，苦之真諦），其餘未來的心心法苦諦（dukkha-satya，苦之真諦），除去次第心不相應行，其餘心不相應行及色。如同苦諦（dukkha-satya，苦之真諦），集諦（samudaya-satya，集之真諦）也是如此。道諦（magga-satya，道之真諦），或者，是次第但非次第緣緣，作三句。是次第但非次第緣緣者，指的是未來現前必定生起的心心法道諦（magga-satya，道之真諦）。既是次第也是次第緣緣者，指的是過去現在的心心法道諦（magga-satya，道之真諦）。既非次第也非次第緣緣者，指的是除去未來現前必定生起的心心法道諦（magga-satya，道之真諦），其餘未來的心心法道諦（magga-satya，道之真諦），以及身口業心隨轉心不相應行。
一者，緣緣緣也非有緣，三者分別。苦諦（dukkha-satya，苦之真諦）所攝的色心不相應行是緣緣緣但非有緣，其餘的緣緣緣及有緣。如同苦諦（dukkha-satya，苦之真諦），集諦（samudaya-satya，集之真諦）也是如此。道諦（magga-satya，道之真諦）所攝的身口業是緣緣緣但非有緣，其餘的緣緣緣也是有緣。
【English Translation】 English version: If the remainder is neither indeterminate, nor wholesome, nor the truth of suffering. Just like the truth of suffering (dukkha-satya), so too is the truth of origin (samudaya-satya).
Two, neither indeterminate nor a cause of the indeterminate, two distinctions. The truth of suffering (dukkha-satya). Or, a cause of the indeterminate but not indeterminate. Make three statements. A cause of the indeterminate but not indeterminate refers to unwholesome suffering. Both indeterminate and a cause of the indeterminate refers to indeterminate suffering. Neither indeterminate nor a cause of the indeterminate refers to wholesome suffering. Just like the truth of suffering (dukkha-satya), so too is the truth of origin (samudaya-satya).
One, neither a condition-condition nor having a cause. Three, a condition-condition and having a cause. One, neither sequential nor a sequential condition-condition. Three distinctions. The truth of suffering (dukkha-satya), or, sequential but not a sequential condition-condition, make three statements. Sequential but not a sequential condition-condition refers to future mind and mental factors of suffering that will necessarily arise, past and present mind and mental factors of suffering of an Arhat (Arhat, enlightened being) at the moment of final death, and the cessation attainment (nirodha-samāpatti, meditative absorption of cessation) and non-perception attainment (Asaññasamāpatti, meditative absorption of non-perception) that have arisen or will arise. Both sequential and a sequential condition-condition refers to, excluding the past and present mind and mental factors of suffering of an Arhat (Arhat, enlightened being) at the moment of final death, the remaining past and present mind and mental factors of suffering. Neither sequential nor a sequential condition-condition refers to, excluding the future mind and mental factors of suffering that will necessarily arise, the remaining future mind and mental factors of suffering, excluding sequential mind-non-associated formations, the remaining mind-non-associated formations and form. Just like the truth of suffering (dukkha-satya), so too is the truth of origin (samudaya-satya). The truth of the path (magga-satya), or, sequential but not a sequential condition-condition, make three statements. Sequential but not a sequential condition-condition refers to future mind and mental factors of the path that will necessarily arise. Both sequential and a sequential condition-condition refers to past and present mind and mental factors of the path. Neither sequential nor a sequential condition-condition refers to, excluding the future mind and mental factors of the path that will necessarily arise, the remaining future mind and mental factors of the path, and bodily and verbal actions, mind-following mind-non-associated formations.
One, a condition-condition-condition but not having a condition, three distinctions. Mind-non-associated formations of form included in the truth of suffering (dukkha-satya) are a condition-condition-condition but not having a condition, the remaining condition-condition-conditions both have a condition. Just like the truth of suffering (dukkha-satya), so too is the truth of origin (samudaya-satya). Bodily and verbal actions included in the truth of the path (magga-satya) are a condition-condition-condition but not having a condition, the remaining condition-condition-conditions also have a condition.
三是增上緣緣及有增上，一是增上緣緣非有增上。二非流非隨流，二分別。苦諦，或流亦隨流、或隨流非流。流亦隨流者，謂四流，余隨流非流。如苦諦，集諦亦如是。
眾事分阿毗曇論卷第九 大正藏第 26 冊 No. 1541 眾事分阿毗曇論
眾事分阿毗曇論卷第十
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
千問論品第七之三
禪、無量、無色、三摩提、定、菩提品、根、入、陰、界。
禪者，謂四禪。問：云何四？答：謂初禪、二禪、三禪、四禪。
問：此四禪，幾色、幾非色？答：禪所攝身口業，此是色，余非色。一切不可見，一切是無對。
問：禪，幾有漏、幾無漏？答：一切應分別。禪，或有漏、或無漏。云何有漏？謂禪所攝有漏五陰。云何無漏？謂禪所攝無漏五陰。一切是有為。若有漏，彼有報；若無漏，彼無報。一切從因緣生世所攝。禪所攝身口業，是色所攝，余是名所攝。禪所攝心意識，是內入所攝，余是外入所攝。一切是智知。若有漏，斷智知及斷；若無漏，非斷智知及不斷。一切是應修，一切不穢污，一切是果及有果，一切是不受。禪所攝身口業，是四大造，余非四大造。一切是有上。禪，若有漏，彼是有；
【現代漢語翻譯】 現代漢語譯本： 三是增上緣緣及有增上，一是增上緣緣非有增上。意思是說，有三種增上緣是伴隨著增上的，有一種增上緣是不伴隨增上的。 二非流非隨流，二分別。有兩種情況既不是『流』也不是『隨流』，需要加以區分。 苦諦（duhkha-satya，關於苦的真理），或流亦隨流、或隨流非流。苦諦，有時是『流』也是『隨流』，有時是『隨流』但不是『流』。 『流』也是『隨流』的情況，指的是四流（catasroghah，四種煩惱之流），其餘的情況是『隨流』但不是『流』。如同苦諦，集諦（samudaya-satya，關於苦的起因的真理）也是如此。
《眾事分阿毗曇論》卷第九
《眾事分阿毗曇論》卷第十
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
千問論品第七之三
禪（dhyana，禪那）、無量（apramana，無量心）、無色（arupa，無色界）、三摩提（samadhi，三昧）、定（samatha，止）、菩提品（bodhipaksa，菩提分法）、根（indriya，根）、入（ayatana，處）、陰（skandha，蘊）、界（dhatu，界）。
禪，指的是四禪（catvari-dhyanani，四種禪定狀態）。問：什麼是四禪？答：指的是初禪（prathama-dhyana，初禪）、二禪（dvitiya-dhyana，二禪）、三禪（trtiya-dhyana，三禪）、四禪（caturtha-dhyana，四禪）。
問：這四禪，有多少是色（rupa，物質），有多少是非色（arupa，非物質）？答：禪所包含的身口業（kaya-vak-karman，身語行為），這些是色，其餘是非色。一切都是不可見的，一切都是無對的（apratigha，沒有阻礙的）。
問：禪，有多少是有漏（sasrava，有煩惱的），有多少是無漏（anasrava，無煩惱的）？答：一切都應該加以區分。禪，有時是有漏的，有時是無漏的。什麼是有漏的？指的是禪所包含的有漏五陰（sasrava-panca-skandha，有煩惱的五蘊）。什麼是無漏的？指的是禪所包含的無漏五陰（anasrava-panca-skandha，無煩惱的五蘊）。一切都是有為（samksrta，有為法）的。如果有漏，它就有果報（vipaka，異熟果）；如果無漏，它就沒有果報。一切都是從因緣（hetu-pratyaya，原因和條件）而生，為世間所攝。禪所包含的身口業，是色所攝，其餘是名（nama，精神現象）所攝。禪所包含的心意識（citta-manas-vijnana，心、意、識），是內入（adhyatmika-ayatana，內處）所攝，其餘是外入（bahya-ayatana，外處）所攝。一切都是智（jnana，智慧）所知。如果有漏，斷智（prahana-jnana，斷的智慧）知及斷；如果無漏，非斷智知及不斷。一切都是應修（bhavana，修行）的，一切都不穢污（asamklishta，不染污的），一切都是果及有果，一切都是不受（anupadana，不執取）。禪所包含的身口業，是四大（catvari-mahabhutani，四大元素）所造，其餘不是四大所造。一切都是有上（sa-uttara，有更高的）的。禪，如果有漏，它就是有（bhava，存在）；
【English Translation】 English version: Thirdly, there are conditioned arising that involves increase and has increase; firstly, there is conditioned arising that involves increase but does not have increase. This means that there are three types of dependent origination that are accompanied by increase, and one type that is not accompanied by increase. Secondly, there are two that are neither 『flowing』 nor 『following the flow,』 and these two should be distinguished. With regard to the Truth of Suffering (duhkha-satya), sometimes it is both 『flowing』 and 『following the flow,』 and sometimes it is 『following the flow』 but not 『flowing.』 The case where it is both 『flowing』 and 『following the flow』 refers to the Four Floods (catasroghah, four floods of defilements), and the remaining cases are 『following the flow』 but not 『flowing.』 Just as with the Truth of Suffering, so too is it with the Truth of the Origin (samudaya-satya).
Abhidharma of the Samgiti Section, Volume 9
Abhidharma of the Samgiti Section, Volume 10
Composed by the Venerable Vasumitra (Shiyou)
Translated by Tripitaka Gunabhadra of the Song Dynasty, together with Bodhiyashas
Chapter Seven, Part Three of the Thousand Questions
Dhyana (dhyana, meditation), Immeasurables (apramana, boundless states), Formless Realms (arupa, formless realms), Samadhi (samadhi, concentration), Samatha (samatha, tranquility), Factors of Enlightenment (bodhipaksa, limbs of enlightenment), Faculties (indriya, faculties), Sense Bases (ayatana, sense fields), Aggregates (skandha, aggregates), Elements (dhatu, elements).
Dhyana refers to the Four Dhyanas (catvari-dhyanani, four meditative states). Question: What are the four? Answer: They are the First Dhyana (prathama-dhyana, first dhyana), Second Dhyana (dvitiya-dhyana, second dhyana), Third Dhyana (trtiya-dhyana, third dhyana), and Fourth Dhyana (caturtha-dhyana, fourth dhyana).
Question: Of these Four Dhyanas, how much is Form (rupa, material form) and how much is Formless (arupa, immaterial)? Answer: The bodily and verbal actions (kaya-vak-karman, physical and verbal actions) included in dhyana are Form; the rest is Formless. Everything is invisible, and everything is without resistance (apratigha, unobstructed).
Question: Of dhyana, how much is Defiled (sasrava, with outflows) and how much is Undefiled (anasrava, without outflows)? Answer: Everything should be distinguished. Dhyana is sometimes Defiled and sometimes Undefiled. What is Defiled? It refers to the Defiled Five Aggregates (sasrava-panca-skandha, five aggregates with outflows) included in dhyana. What is Undefiled? It refers to the Undefiled Five Aggregates (anasrava-panca-skandha, five aggregates without outflows) included in dhyana. Everything is Conditioned (samksrta, compounded). If it is Defiled, it has Retribution (vipaka, result); if it is Undefiled, it has no Retribution. Everything arises from Causes and Conditions (hetu-pratyaya, causes and conditions) and is included in the world. The bodily and verbal actions included in dhyana are included in Form; the rest is included in Name (nama, mental phenomena). The mind, thought, and consciousness (citta-manas-vijnana, mind, intellect, and consciousness) included in dhyana are included in the Internal Sense Bases (adhyatmika-ayatana, internal sense fields); the rest is included in the External Sense Bases (bahya-ayatana, external sense fields). Everything is known by Wisdom (jnana, knowledge). If it is Defiled, the Wisdom of Abandonment (prahana-jnana, wisdom of abandonment) knows and abandons it; if it is Undefiled, the Wisdom of Non-Abandonment knows and does not abandon it. Everything should be cultivated (bhavana, cultivation), everything is unpolluted (asamklishta, uncorrupted), everything is a result and has results, and everything is non-grasping (anupadana, non-attachment). The bodily and verbal actions included in dhyana are made of the Four Great Elements (catvari-mahabhutani, four great elements); the rest is not made of the Four Great Elements. Everything is Superior (sa-uttara, with something higher). If dhyana is Defiled, it is Existence (bhava, being);
若無漏，彼非有。禪所攝身口業及心不相應行，因不相應，余因相應。
善五處少分攝四禪，四禪亦攝善五處少分。不善處所不攝、無記處所不攝、漏處所不攝。或有漏處攝非禪，作四句。有漏處攝非禪者，謂禪所不攝有漏五陰。禪攝非有漏處者，謂無漏四禪。有漏處攝亦禪者，謂有漏四禪。非有漏處攝亦非禪者，謂禪所不攝無漏五陰及無為。
或無漏處攝非禪，作四句。無漏處攝非禪者，謂禪所不攝無漏五陰及無為。禪攝非無漏處者，謂有漏四禪。無漏處攝亦禪者，謂無漏四禪。非無漏處攝亦非禪者，謂禪所不攝有漏五陰。一切或過去或未來或現在，一切若有漏，是色界系；若無漏，是不繫。
問：禪，幾學、幾無學、幾非學非無學？答：一切應分別。禪，或學、或無學、或非學非無學。云何學？謂禪所攝學五陰。云何無學？謂禪所攝無學五陰。云何非學非無學？謂禪所攝有漏五陰。禪，若有漏，彼修斷；若無漏；彼不斷。禪所攝身口業及心不相應行，非心非心法非心相應。禪所攝受陰想陰，彼相應行陰，是心法心相應，心意識即心也。
問：禪，幾心隨轉非受相應？答：作四句。心隨轉非受相應者，謂心隨轉身口業，心隨轉心不相應行及受。受相應非心隨轉者，謂心意識。心隨轉亦受相
【現代漢語翻譯】 現代漢語譯本 若無漏（anāsrava，指沒有煩惱的），則禪定不屬於有漏（sāsrava，指有煩惱的）。禪定所包含的身口業以及心不相應行，因為因不相應，所以其餘的因是相應的。
善五處（kuśala pañca sthānāni，指五種善的處所，即戒、定、慧、解脫、解脫知見）的少部分包含四禪（catasro dhyānāni，指色界的四種禪定），四禪也包含善五處的少部分。不善的處所不包含，無記的處所不包含，有漏的處所不包含。或者說，有漏的處所包含非禪定，可以作四句分析。有漏的處所包含非禪定，指的是禪定所不包含的有漏五陰（pañca skandhāḥ，指色、受、想、行、識五種構成要素）。禪定包含非有漏的處所，指的是無漏的四禪。有漏的處所包含也是禪定，指的是有漏的四禪。非有漏的處所包含也不是禪定，指的是禪定所不包含的無漏五陰以及無為法（asaṃskṛta dharma，指不生不滅的法）。
或者說，無漏的處所包含非禪定，可以作四句分析。無漏的處所包含非禪定，指的是禪定所不包含的無漏五陰以及無為法。禪定包含非無漏的處所，指的是有漏的四禪。無漏的處所包含也是禪定，指的是無漏的四禪。非無漏的處所包含也不是禪定，指的是禪定所不包含的有漏五陰。一切，無論是過去、未來還是現在，一切如果有漏，就是繫縛（bandhana，指煩惱的束縛）；如果無漏，就是不繫縛。
問：禪定，屬於幾學（śaikṣa，指有待學習的階段）、幾無學（aśaikṣa，指無需再學習的階段）、幾非學非無學（naiva śaikṣa nāśaikṣa，指既非有學也非無學的階段）？答：一切都應該分別。禪定，或者是有學，或者是無學，或者是既非有學也非無學。什麼是學？指的是禪定所包含的有學五陰。什麼是無學？指的是禪定所包含的無學五陰。什麼是非學非無學？指的是禪定所包含的有漏五陰。禪定，如果有漏，那麼就應該通過修行來斷除；如果無漏，那麼就不需要斷除。禪定所包含的身口業以及心不相應行，既不是心，也不是心法，也不是心相應。禪定所包含的受陰（vedanā-skandha，指感受）、想陰（saṃjñā-skandha，指概念和認知），它們是心法心相應，心意識（citta-manas-vijñāna，指心的不同方面）就是心。
問：禪定，有多少心隨轉（citta-anuparivartin，指隨心而轉）而不是受相應？答：可以作四句分析。心隨轉而不是受相應，指的是心隨轉的身口業，心隨轉的心不相應行以及受。受相應而不是心隨轉，指的是心意識。心隨轉也是受相
【English Translation】 English version If it is without outflows (anāsrava, meaning without defilements), then it is not with outflows (sāsrava, meaning with defilements). The bodily and verbal actions and mind-non-concomitant formations included in dhyāna (禪, meditative absorption) are because the cause is non-concomitant, so the remaining causes are concomitant.
A small portion of the five wholesome locations (kuśala pañca sthānāni, referring to the five wholesome locations: morality, concentration, wisdom, liberation, and the knowledge and vision of liberation) includes the four dhyānas (catasro dhyānāni, referring to the four dhyānas of the form realm), and the four dhyānas also include a small portion of the five wholesome locations. Unwholesome locations are not included, indeterminate locations are not included, and locations with outflows are not included. Alternatively, locations with outflows include what is not dhyāna, which can be analyzed with a fourfold analysis. Locations with outflows include what is not dhyāna, referring to the five aggregates (pañca skandhāḥ, referring to the five aggregates of form, feeling, perception, formations, and consciousness) with outflows that are not included in dhyāna. Dhyāna includes locations without outflows, referring to the four dhyānas without outflows. Locations with outflows include what is also dhyāna, referring to the four dhyānas with outflows. Locations without outflows include what is also not dhyāna, referring to the five aggregates without outflows and the unconditioned dharmas (asaṃskṛta dharma, referring to dharmas that are not produced or cease) that are not included in dhyāna.
Alternatively, locations without outflows include what is not dhyāna, which can be analyzed with a fourfold analysis. Locations without outflows include what is not dhyāna, referring to the five aggregates without outflows and the unconditioned dharmas that are not included in dhyāna. Dhyāna includes locations without outflows, referring to the four dhyānas with outflows. Locations without outflows include what is also dhyāna, referring to the four dhyānas without outflows. Locations without outflows include what is also not dhyāna, referring to the five aggregates with outflows that are not included in dhyāna. Everything, whether past, future, or present, if it is with outflows, is bound (bandhana, referring to the bondage of afflictions); if it is without outflows, it is unbound.
Question: Dhyāna, belongs to how many of the stages of learning (śaikṣa, referring to the stage of needing to learn), no-more-learning (aśaikṣa, referring to the stage of no longer needing to learn), and neither-learning-nor-no-more-learning (naiva śaikṣa nāśaikṣa, referring to the stage that is neither learning nor no-more-learning)? Answer: Everything should be distinguished. Dhyāna, is either learning, or no-more-learning, or neither-learning-nor-no-more-learning. What is learning? It refers to the five aggregates of learning included in dhyāna. What is no-more-learning? It refers to the five aggregates of no-more-learning included in dhyāna. What is neither-learning-nor-no-more-learning? It refers to the five aggregates with outflows included in dhyāna. Dhyāna, if it is with outflows, then it should be abandoned through cultivation; if it is without outflows, then it does not need to be abandoned. The bodily and verbal actions and mind-non-concomitant formations included in dhyāna are neither mind, nor mental factors, nor mind-concomitant. The feeling aggregate (vedanā-skandha, referring to feeling) and perception aggregate (saṃjñā-skandha, referring to perception) included in dhyāna, they are mental factors and mind-concomitant, mind-consciousness (citta-manas-vijñāna, referring to different aspects of mind) is mind.
Question: Dhyāna, how much is mind-following (citta-anuparivartin, referring to following the mind) and not concomitant with feeling? Answer: A fourfold analysis can be made. Mind-following and not concomitant with feeling refers to the bodily and verbal actions that follow the mind, the mind-non-concomitant formations that follow the mind, and feeling. Concomitant with feeling and not mind-following refers to mind-consciousness. Mind-following and also concomitant with feel
應者，謂想陰，彼相應行陰。非心隨轉亦非受相應者，謂除心隨轉心不相應行，若余心不相應行。如受，想行亦如是，除其自性。三非覺非觀，一分別。初禪，或覺隨轉非觀相應，作四句。覺隨轉非觀相應者，謂覺隨轉身口業，覺隨轉心不相應行，及覺相應觀。觀相應非覺隨轉者，謂覺。覺隨轉亦觀相應者，謂覺觀相應心心法。非覺隨轉亦非觀相應者，謂除覺隨轉心不相應行，若余心不相應行。
問：禪，幾見非見處？答：作四句。見非見處者，謂禪所攝盡智、無生智，所不攝無漏慧。見處非見者，謂見所不攝有漏四禪。見亦見處者，謂世俗正見。非見亦非見處者，謂見所不攝無漏四禪。一切非身見因身見亦非彼因。禪所攝身口業及思，此是業非業報，余非業亦非業報。
問：禪幾業非業隨轉？答：作四句。業非業隨轉者，謂思業。業隨轉非業者，謂受陰想陰識陰，若思所不攝業隨轉行陰。業亦業隨轉者，謂業隨轉身口業。非業亦非業隨轉者，謂除業隨轉心不相應行，若余心不相應行。
禪所攝身口業，是造色色非可見色，余非造色色亦非可見色。禪所攝身口業，是造色色非有對色，余非造色色亦非有對色。一切是甚深難了、難了甚深。一切是善亦善因，一切非不善亦非不善因，一切非無記亦非無
【現代漢語翻譯】 現代漢語譯本 『應』指的是想陰（Saṃjñā-skandha，五蘊之一，指感知），以及與之相應的行陰（Saṃskāra-skandha，五蘊之一，指意志）。非心隨轉也非受相應者，指的是除了隨心而轉的心不相應行之外的，其餘的心不相應行。如同受陰一樣，想陰和行陰也是如此，除了它們各自的自性。 三者（覺、觀、分別）都不是覺非觀，而是一者是分別。對於初禪（Prathama Dhyana，四禪中的第一禪），或者覺隨轉而非觀相應，可以作四句分析。覺隨轉而非觀相應者，指的是覺隨轉的身口業，覺隨轉的心不相應行，以及覺相應的觀。觀相應而非覺隨轉者，指的是覺。覺隨轉也觀相應者，指的是覺觀相應的心心法。非覺隨轉也非觀相應者，指的是除了覺隨轉的心不相應行之外的，其餘的心不相應行。 問：禪定（Dhyana）在多少見（Dṛṣṭi，錯誤的見解）和非見處（不屬於見的範疇）中存在？答：可以作四句分析。見而非見處者，指的是禪定所包含的盡智（Kṣaya-jñāna，斷盡煩惱的智慧）和無生智（Anutpāda-jñāna，不再產生煩惱的智慧），以及禪定所不包含的無漏慧（Anāsrava-prajñā，沒有煩惱的智慧）。見處而非見者，指的是見所不包含的有漏四禪（Sāsrava-catu-dhyana，帶有煩惱的四禪）。見也是見處者，指的是世俗正見（Lokavyavahāra-samyagdṛṣṭi，符合世俗規律的正見）。非見也非見處者，指的是見所不包含的無漏四禪（Anāsrava-catu-dhyana，沒有煩惱的四禪）。一切都不是身見（Satkāya-dṛṣṭi，認為五蘊為真實自我的錯誤見解）的因，身見也不是它們的因。 禪定所包含的身口業以及思（Cetanā，意志），這是業（Karma，行為）而非業報（Karma-phala，行為的結果），其餘的既非業也非業報。 問：禪定在多少業（Karma，行為）和非業隨轉（不隨業而轉）中存在？答：可以作四句分析。業而非業隨轉者，指的是思業（Cetanā-karma，意志的行為）。業隨轉而非業者，指的是受陰、想陰、識陰（Vijñāna-skandha，五蘊之一，指意識），以及思所不包含的業隨轉行陰。業也是業隨轉者，指的是業隨轉的身口業。非業也非業隨轉者，指的是除了業隨轉的心不相應行之外的，其餘的心不相應行。 禪定所包含的身口業，是造作（此處原文不完整，無法翻譯）而非可見色（Sanidarśana-rūpa，可以被看見的色法），其餘的既非造作也非可見色。禪定所包含的身口業，是造作而非有對色（Sapratigha-rūpa，有對礙的色法），其餘的既非造作也非有對色。一切都是甚深難了、難了甚深。一切都是善（Kuśala，好的，有益的）也是善因（Kuśala-hetu，善的因），一切都不是不善（Akuśala，不好的，有害的）也不是不善因（Akuśala-hetu，不善的因），一切都不是無記（Avyākṛta，非善非惡的）也不是無記因。
【English Translation】 English version 'Response' refers to the Saṃjñā-skandha (aggregate of perception), and the corresponding Saṃskāra-skandha (aggregate of mental formations). What is neither mind-concomitant nor feeling-concomitant refers to the remaining mind-dissociated formations, apart from the mind-concomitant mind-dissociated formations. Just as with feeling, so it is with perception and formations, except for their respective natures. Of the three (initial application, sustained application, and discrimination), it is not that none are initial application and sustained application, but one is discrimination. Regarding the first dhyana (Prathama Dhyana, the first of the four dhyanas), either initial application is concomitant but sustained application is not, a fourfold analysis can be made. What is initial application-concomitant but not sustained application-concomitant refers to bodily and verbal karma that is initial application-concomitant, mind-dissociated formations that are initial application-concomitant, and sustained application that is initial application-concomitant. What is sustained application-concomitant but not initial application-concomitant refers to initial application. What is both initial application-concomitant and sustained application-concomitant refers to mental and mental factors that are initial and sustained application-concomitant. What is neither initial application-concomitant nor sustained application-concomitant refers to the remaining mind-dissociated formations, apart from the initial application-concomitant mind-dissociated formations. Question: In how many views (Dṛṣṭi, incorrect views) and non-view places does dhyana (Dhyana) exist? Answer: A fourfold analysis can be made. What is view but not a non-view place refers to the knowledge of exhaustion (Kṣaya-jñāna, knowledge of the exhaustion of defilements) and the knowledge of non-arising (Anutpāda-jñāna, knowledge of non-arising of defilements) included in dhyana, and the undefiled wisdom (Anāsrava-prajñā, wisdom without defilements) not included in dhyana. What is a non-view place but not a view refers to the defiled four dhyanas (Sāsrava-catu-dhyana, the four dhyanas with defilements) not included in view. What is both a view and a non-view place refers to conventional right view (Lokavyavahāra-samyagdṛṣṭi, right view in accordance with worldly conventions). What is neither a view nor a non-view place refers to the undefiled four dhyanas (Anāsrava-catu-dhyana, the four dhyanas without defilements) not included in view. Nothing is a cause of self-view (Satkāya-dṛṣṭi, the incorrect view of considering the five aggregates as a real self), nor is self-view a cause of them. Bodily and verbal karma and volition (Cetanā, intention) included in dhyana are karma (Karma, action) but not karma-result (Karma-phala, result of action); the rest are neither karma nor karma-result. Question: In how many karma (Karma, action) and non-karma-concomitants does dhyana exist? Answer: A fourfold analysis can be made. What is karma but not karma-concomitant refers to volitional karma (Cetanā-karma, action of intention). What is karma-concomitant but not karma refers to the feeling aggregate, perception aggregate, consciousness aggregate (Vijñāna-skandha, aggregate of consciousness), and formations aggregate that is karma-concomitant but not included in volition. What is both karma and karma-concomitant refers to bodily and verbal karma that is karma-concomitant. What is neither karma nor karma-concomitant refers to the remaining mind-dissociated formations, apart from the karma-concomitant mind-dissociated formations. Bodily and verbal karma included in dhyana are formative ** (the original text is incomplete and cannot be translated) but not visible form (Sanidarśana-rūpa, form that can be seen); the rest are neither formative ** nor visible form. Bodily and verbal karma included in dhyana are formative ** but not resistant form (Sapratigha-rūpa, form with resistance); the rest are neither formative ** nor resistant form. Everything is profound and difficult to understand, difficult to understand and profound. Everything is wholesome (Kuśala, good, beneficial) and a wholesome cause (Kuśala-hetu, cause of good), everything is not unwholesome (Akuśala, bad, harmful) and not an unwholesome cause (Akuśala-hetu, cause of bad), everything is not indeterminate (Avyākṛta, neither good nor bad) and not an indeterminate cause.
記因，一切是因緣緣亦有因。
問：禪，幾次第非次第緣緣？答：一切應分別。初禪，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起心心法。次第亦次第緣緣者，謂過去現在心心法。非次第亦非次第緣緣者，謂除未來現前必起心心法，若余未來心心法，及身口業心不相應行。如初禪，第二第三禪亦如是。第四禪，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起心心法，及無想正受已起當起。次第亦次第緣緣者，謂過去現在心心法。非次第亦非次第緣緣者，謂除未來現前必起心心法，若余未來心心法，除次第心不相應行，若余心不相應行及身口業。
禪所攝身口業心不相應行，是緣緣緣非有緣，餘者是緣緣緣亦有緣。一切是增上緣緣及有增上。禪，若有漏，彼隨流非流；若無漏，彼非流亦非隨流。
無量者，謂四無量。問：云何四？答：謂慈悲喜捨。
問：此四無量，幾色、幾非色？答：無量所攝身口業，此是色，余非色。一切是不可見，一切是無對，一切是有漏，一切是有為，一切是有報，一切從因緣生世所攝。無量所攝身口業，此是色所攝，余是名所攝。無量所攝心意識，是內入所攝，余是外入所攝。一切是智知，一切是斷智知及斷，一切是應修，一
【現代漢語翻譯】 現代漢語譯本： 記錄原因，一切事物都是因緣和合而生，而因緣本身也有其原因。
問：禪定，有多少種次第、非次第的因緣關係？答：一切都應加以區分。初禪，或者有次第、非次第的因緣關係，可以分為三種情況。次第非次第緣緣，指的是未來將要顯現的心和心所法，必然會生起。次第亦次第緣緣，指的是過去和現在的心和心所法。非次第亦非次第緣緣，指的是除了未來將要顯現的心和心所法之外，其餘未來的心和心所法，以及身口業和心不相應行。 如同初禪，第二禪和第三禪也是如此。第四禪，或者有次第、非次第的因緣關係，可以分為三種情況。次第非次第緣緣，指的是未來將要顯現的心和心所法，以及無想定（Asaññasamāpatti）已經生起和將要生起的狀態。次第亦次第緣緣，指的是過去和現在的心和心所法。非次第亦非次第緣緣，指的是除了未來將要顯現的心和心所法之外，其餘未來的心和心所法，以及除了次第的心不相應行之外，其餘的心不相應行以及身口業。
禪定所包含的身口業和心不相應行，是因緣緣而非有緣，其餘的是因緣緣亦有緣。一切都是增上緣緣以及有增上。禪定，如果是有漏的，那麼它會隨順生死流轉或不隨順生死流轉；如果是無漏的，那麼它既不隨順生死流轉，也不逆生死流轉。
無量，指的是四無量心（catasso appamaññā）。問：什麼是四無量心？答：指的是慈（mettā）、悲（karuṇā）、喜（muditā）、舍（upekkhā）。
問：這四無量心，有多少是色法（rūpa），有多少是非色法（arūpa）？答：無量心所包含的身口業，這是色法，其餘是非色法。一切都是不可見的，一切都是無對的，一切都是有漏的，一切都是有為的，一切都是有報的，一切都是從因緣生，為世間所攝。無量心所包含的身口業，這是色法所攝，其餘是名法所攝。無量心所包含的心意識，是內入所攝，其餘是外入所攝。一切都是智所知，一切都是斷智所知以及斷，一切都是應修的。
【English Translation】 English version: Regarding the cause, everything arises from conditions, and conditions also have their causes.
Question: In dhyana (jhāna), how many kinds of sequential and non-sequential causal relationships are there? Answer: Everything should be distinguished. In the first dhyana, there are either sequential or non-sequential causal relationships, which can be divided into three categories. 'Sequential non-sequential conditions' refers to future mind and mental factors that will inevitably arise when they manifest. 'Sequential also sequential conditions' refers to past and present mind and mental factors. 'Non-sequential also non-sequential conditions' refers to the remaining future mind and mental factors, excluding those that will inevitably arise when they manifest, as well as bodily and verbal actions and mind-non-concomitant formations. Just like the first dhyana, the second and third dhyanas are similar. In the fourth dhyana, there are either sequential or non-sequential causal relationships, which can be divided into three categories. 'Sequential non-sequential conditions' refers to future mind and mental factors that will inevitably arise when they manifest, as well as the already arisen and about-to-arise states of the cessation of perception and feeling (Asaññasamāpatti). 'Sequential also sequential conditions' refers to past and present mind and mental factors. 'Non-sequential also non-sequential conditions' refers to the remaining future mind and mental factors, excluding those that are sequential mind-non-concomitant formations, as well as the remaining mind-non-concomitant formations and bodily and verbal actions.
The bodily and verbal actions and mind-non-concomitant formations included in dhyana are conditioned by conditions but not necessarily associated with conditions, while the rest are conditioned by conditions and also associated with conditions. Everything is a dominant condition and has dominance. Dhyana, if it is defiled (with outflows), it either flows with or does not flow with the cycle of existence; if it is undefiled (without outflows), it neither flows with nor goes against the cycle of existence.
Immeasurables refer to the four immeasurables (catasso appamaññā). Question: What are the four? Answer: They are loving-kindness (mettā), compassion (karuṇā), sympathetic joy (muditā), and equanimity (upekkhā).
Question: Of these four immeasurables, how many are material (rūpa) and how many are immaterial (arūpa)? Answer: The bodily and verbal actions included in the immeasurables are material, and the rest are immaterial. Everything is invisible, everything is without opposition, everything is defiled, everything is conditioned, everything has consequences, everything arises from conditions, and is included in the world. The bodily and verbal actions included in the immeasurables are included in the material, and the rest are included in the mental. The mind and consciousness included in the immeasurables are included in the internal sense bases, and the rest are included in the external sense bases. Everything is known by wisdom, everything is known by the wisdom of abandonment and abandonment, and everything should be cultivated.
切不穢污，一切是果及有果，一切是有上，一切是不受。無量所攝身口業，是四大造，余非四大造。一切是有。無量所攝身口業及心不相應行，因不相應，余因相應。
善五處少分攝四無量，四無量亦攝善五處少分。不善處所不攝、無記處所不攝、漏處所不攝、無漏處所不攝。有漏五處少分攝四無量，四無量亦攝有漏五處少分。一切或過去或未來或現在，一切是善，一切是色界系，一切是非學非無學，一切是修斷。無量所攝身口業、心不相應行，非心非心法非心相應；受陰想陰，彼相應行陰，心法心相應，心意識即心也。
問：無量，幾心隨轉非受相應？答：一切應分別。慈，或心隨轉非受相應，作四句。心隨轉非受相應者，謂心隨轉身口業，心隨轉心不相應行及受。受相應非心隨轉者，謂心意識。心隨轉亦受相應者，謂想陰，彼相應行陰。非心隨轉亦非受相應者，謂除心隨轉心不相應行，若余心不相應行。如慈，悲、喜、舍亦如是。如受，想行亦如是，除其自性。
問：無量，幾覺隨轉非觀相應？答：一切應分別。慈心，或覺隨轉非觀相應，作四句。覺隨轉非觀相應者，謂覺隨轉身口業，覺隨轉心不相應行及覺相應觀。觀相應非覺隨轉者，謂覺，若覺不相應觀相應心心法。覺隨轉亦觀相應者，謂
【現代漢語翻譯】 現代漢語譯本： 一切都是清凈的，一切都是果以及有果的，一切都是有上的，一切都是不受的。無量所包含的身口業，是由四大組成的，其餘的不是由四大組成的。一切都是存在的。無量所包含的身口業以及心不相應行，與因不相應，其餘的與因相應。
善的五處（五根：眼根、耳根、鼻根、舌根、身根）的小部分包含四無量心（慈、悲、喜、舍），四無量心也包含善的五處的小部分。不善的處所不包含，無記的處所不包含，有漏的處所不包含，無漏的處所不包含。有漏的五處的小部分包含四無量心，四無量心也包含有漏的五處的小部分。一切，無論是過去、未來還是現在，一切都是善的，一切都是**系的，一切都是非學非無學的，一切都是修斷的。無量所包含的身口業、心不相應行，不是心，不是心法，不是心相應；受陰、想陰，以及與它們相應的行陰，是心法、心相應，心意識就是心。
問：無量心中，有多少心是隨覺轉但與受不相應的？答：一切都應該分別。慈心，或者有心是隨覺轉但與受不相應的，作四句分析。隨覺轉但與受不相應的是，隨覺轉的身口業，隨覺轉的心不相應行以及受。與受相應但不隨覺轉的是，心意識。隨覺轉也與受相應的是，想陰，以及與它們相應的行陰。不隨覺轉也不與受相應的是，除了隨覺轉的心不相應行之外，其餘的心不相應行。如同慈心，悲、喜、舍也是如此。如同受，想、行也是如此，除了它們自身的性質。
問：無量心中，有多少覺是隨覺轉但與觀不相應的？答：一切都應該分別。慈心，或者有覺是隨覺轉但與觀不相應的，作四句分析。覺隨轉但與觀不相應的是，覺隨轉的身口業，覺隨轉的心不相應行以及覺相應觀。與觀相應但不隨覺轉的是，覺，如果覺不相應，觀相應的心心法。覺隨轉也與觀相應的是，謂...
【English Translation】 English version: Everything is unpolluted, everything is a result and has results, everything is supreme, everything is unconditioned. The body and speech karma encompassed by the immeasurable are made of the four great elements, the rest are not made of the four great elements. Everything exists. The body and speech karma and mind-non-concomitant formations encompassed by the immeasurable are not concomitant with causes, the rest are concomitant with causes.
A small portion of the five wholesome sense bases (five roots: eye, ear, nose, tongue, body) encompasses the four immeasurables (loving-kindness, compassion, joy, equanimity), and the four immeasurables also encompass a small portion of the five wholesome sense bases. Unwholesome locations are not encompassed, indeterminate locations are not encompassed, defiled locations are not encompassed, undefiled locations are not encompassed. A small portion of the five defiled sense bases encompasses the four immeasurables, and the four immeasurables also encompass a small portion of the five defiled sense bases. Everything, whether past, future, or present, everything is wholesome, everything is **related, everything is neither a learner nor a non-learner, everything is to be abandoned by cultivation. The body and speech karma and mind-non-concomitant formations encompassed by the immeasurable are not mind, not mental phenomena, not mind-concomitant; feeling aggregate, perception aggregate, and the formations aggregate concomitant with them, are mental phenomena, mind-concomitant, mind-consciousness is mind.
Question: Among the immeasurables, how many minds are accompanied by awareness but not associated with feeling? Answer: Everything should be distinguished. Loving-kindness, or there is a mind that is accompanied by awareness but not associated with feeling, make a fourfold analysis. That which is accompanied by awareness but not associated with feeling is, body and speech karma accompanied by awareness, mind-non-concomitant formations and feeling accompanied by awareness. That which is associated with feeling but not accompanied by awareness is, mind-consciousness. That which is accompanied by awareness and also associated with feeling is, perception aggregate, and the formations aggregate concomitant with them. That which is neither accompanied by awareness nor associated with feeling is, apart from mind-non-concomitant formations accompanied by awareness, the remaining mind-non-concomitant formations. Just like loving-kindness, compassion, joy, and equanimity are also like this. Just like feeling, perception and formations are also like this, except for their own nature.
Question: Among the immeasurables, how many awarenesses are accompanied by awareness but not associated with contemplation? Answer: Everything should be distinguished. Loving-kindness, or there is an awareness that is accompanied by awareness but not associated with contemplation, make a fourfold analysis. That which is accompanied by awareness but not associated with contemplation is, body and speech karma accompanied by awareness, mind-non-concomitant formations and awareness-concomitant contemplation accompanied by awareness. That which is associated with contemplation but not accompanied by awareness is, awareness, if awareness is not concomitant, contemplation-concomitant mind and mental phenomena. That which is accompanied by awareness and also associated with contemplation is,...
覺觀相應心心法。非覺隨轉亦非觀相應者，謂除覺隨轉身口業，若余身口業，除覺隨轉心不相應行，若余心不相應行，及覺不相應觀，及非覺觀相應心心法。如慈，悲、舍亦如是。喜，或覺隨轉非觀相應，作四句。覺隨轉非觀相應者，謂覺隨轉身口業，覺隨轉心不相應行及覺相應觀。觀相應非覺隨轉者，謂覺。覺隨轉亦觀相應者，謂覺觀相應心心法。非覺隨轉亦非觀相應者，謂除覺隨轉身口業，若余身口業，除覺隨轉心不相應行，若余心不相應行，及非覺觀相應心心法。
無量，或見亦見處、或見處非見。見亦見處者，謂世俗正見，余是見處非見。一切非身見因身見亦非彼因。無量所攝身口業及思，是業非業報，余非業亦非業報。
問：無量，幾業非業隨轉？答：作四句。業非業隨轉者：謂思業。業隨轉非業者：謂受陰想陰識陰：若思所不攝業隨轉行陰。業亦業隨轉者：謂業隨轉身口業。非業亦非業隨轉者：謂除業隨轉心不相應行：若余心不相應行。
無量所攝身口業：是造色色非可見色：余非造色色亦非可見色。
無量所攝身口業：是造色色非有對色：余非造色色亦非有對色。一切是甚深難了、難了甚深。
一切是善亦善因，一切非不善亦非不善因，一切非無記亦非無記因，一切是
【現代漢語翻譯】 現代漢語譯本： 與覺（Vitarka，尋）觀（Vicara，伺）相應的心和心所法，以及非覺隨轉也非觀相應的心和心所法：指的是除了覺隨轉的身口意業之外，其餘的身口意業；除了覺隨轉的心不相應行之外，其餘的心不相應行；以及覺不相應的觀，和非覺觀相應的心和心所法。慈、悲、舍也是如此。喜，或者覺隨轉而非觀相應，可以作四句分析。覺隨轉而非觀相應指的是，覺隨轉的身口意業，覺隨轉的心不相應行，以及覺相應的觀。觀相應而非覺隨轉指的是覺。覺隨轉也觀相應指的是，覺觀相應的心和心所法。非覺隨轉也非觀相應指的是，除了覺隨轉的身口意業之外，其餘的身口意業；除了覺隨轉的心不相應行之外，其餘的心不相應行；以及非覺觀相應的心和心所法。
無量，或者見，也見處；或者見處，非見。見也見處指的是，世俗正見，其餘的是見處非見。一切都不是身見（Sakkaya-ditthi，有身見）的因，身見也不是它們的因。無量所攝的身口意業和思，是業，不是業報，其餘的不是業，也不是業報。
問：無量，有多少是業，不是業隨轉？答：可以作四句分析。業，不是業隨轉指的是：思業。業隨轉，不是業指的是：受陰（Vedana-khandha，受蘊）、想陰（Sanna-khandha，想蘊）、識陰（Vinnana-khandha，識蘊）；如果思所不攝的業隨轉行陰（Sankhara-khandha，行蘊）。業，也是業隨轉指的是：業隨轉的身口意業。不是業，也不是業隨轉指的是：除了業隨轉的心不相應行之外，其餘的心不相應行。
無量所攝的身口意業：是造作，不是可見色（Sanidassana-rupa，有見色）；其餘的不是造作，也不是可見色。
無量所攝的身口意業：是造作，不是有對色（Sappatigha-rupa，有對色）；其餘的不是造作，也不是有對色。一切都是甚深難了知的，難了知甚深。
一切都是善，也是善因，一切都不是不善，也不是不善因，一切都不是無記，也不是無記因，一切都是...
【English Translation】 English version: Mental factors associated with Vitarka (initial application of thought, directed thought) and Vicara (sustained application of thought, discursive thought), and those that are neither associated with Vitarka nor with Vicara: This refers to bodily and verbal actions other than those accompanied by Vitarka; mental formations not corresponding to Vitarka, other mental formations not corresponding to Vitarka; and Vicara not corresponding to Vitarka, and mental factors not corresponding to both Vitarka and Vicara. The same applies to loving-kindness (Metta), compassion (Karuna), and equanimity (Upekkha). Joy (Mudita), either accompanied by Vitarka but not corresponding to Vicara, can be analyzed into four possibilities. Accompanied by Vitarka but not corresponding to Vicara refers to bodily and verbal actions accompanied by Vitarka, mental formations not corresponding to Vitarka, and Vicara corresponding to Vitarka. Corresponding to Vicara but not accompanied by Vitarka refers to Vitarka. Accompanied by both Vitarka and corresponding to Vicara refers to mental factors associated with both Vitarka and Vicara. Neither accompanied by Vitarka nor corresponding to Vicara refers to bodily and verbal actions other than those accompanied by Vitarka; mental formations not corresponding to Vitarka, other mental formations not corresponding to Vitarka; and mental factors not corresponding to both Vitarka and Vicara.
Immeasurable, either seen and a place of seeing, or a place of seeing but not seen. Seen and a place of seeing refers to conventional right view (Sammā ditthi), the rest are places of seeing but not seen. Everything is not a cause of self-view (Sakkaya-ditthi), nor is self-view their cause. Bodily, verbal, and mental actions and thought (Cetanā) included in the immeasurable are actions but not the result of actions, the rest are neither actions nor the result of actions.
Question: Of the immeasurable, how many are actions but not accompanied by actions? Answer: Four possibilities can be analyzed. Actions but not accompanied by actions refers to: thought-action. Accompanied by actions but not actions refers to: feeling aggregate (Vedana-khandha), perception aggregate (Sanna-khandha), consciousness aggregate (Vinnana-khandha); if the formations aggregate (Sankhara-khandha) accompanied by actions not included in thought. Actions and also accompanied by actions refers to: bodily and verbal actions accompanied by actions. Neither actions nor accompanied by actions refers to: mental formations not corresponding to actions, other mental formations not corresponding to actions.
Bodily and verbal actions included in the immeasurable: are created, not visible with impact (Sanidassana-rupa); the rest are not created, nor visible with impact.
Bodily and verbal actions included in the immeasurable: are created, not resistant (Sappatigha-rupa); the rest are not created, nor resistant. Everything is profound and difficult to understand, difficult to understand is profound.
Everything is wholesome and a cause of wholesome, everything is not unwholesome nor a cause of unwholesome, everything is not indeterminate nor a cause of indeterminate, everything is...
因緣緣亦有因。
問：無量，幾次第非次第緣緣？答：作三句。次第非次第緣緣者，謂未來現前必起心心法。次第亦次第緣緣者，謂過去現在心心法。非次第亦非次第緣緣者，謂除未來現前必起心心法，若余未來心心法，及身口業心不相應行。
無量所攝身口業、心不相應行，緣緣緣非有緣，余緣緣緣亦有緣。一切是增上緣緣及有增上，一切隨流非流。
無色者，謂四無色。問：云何四？答：謂空入處、識入處、無所有入處、非想非非想入處。
問：此四無色，幾色、幾非色？答：一切是非色，一切不可見，一切是無對。一有漏，三分別。空處，或有漏、或無漏。云何有漏？謂空處所攝有漏四陰。云何無漏？謂空處所攝無漏四陰。如空處，識處、無所有處亦如是。一切是有為。
問：無色，幾有報、幾無報？答：一切應分別。空處，或有報、或無報。云何有報？謂善有漏空處。云何無報？謂無記無漏空處。如空處，識處、無所有處亦如是。非想非非想處，或有報、或無報。云何有報？謂善非想非非想處。云何無報？謂無記非想非非想處。
一切從因緣生世所攝，一切是名所攝。無色所攝心意識，是內入所攝，余是外入所攝。一切是智知。一斷智知及斷，三分別。三若有漏，彼斷
【現代漢語翻譯】 現代漢語譯本 因緣的緣也是有因的。
問：無量（無邊無際），有幾種次第緣和非次第緣？答：可以分為三種情況。次第非次第緣緣，指的是未來將要生起的心和心所法。次第亦次第緣緣，指的是過去和現在的心和心所法。非次第亦非次第緣緣，指的是除了未來將要生起的心和心所法之外，其餘的未來心和心所法，以及身口業和心不相應行。
無量所包含的身口業、心不相應行，是緣緣緣非有緣，其餘的是緣緣緣亦有緣。一切都是增上緣緣以及有增上，一切都是隨流非流。
無色，指的是四無色定。問：什麼是四無色定？答：指的是空無邊處定、識無邊處定、無所有處定、非想非非想處定。
問：這四無色定，有多少是色，有多少是非色？答：一切都是非色，一切都是不可見的，一切都是無對的。其中一個是有漏的，三個是可分別的。空無邊處定，或者是有漏的，或者是無漏的。什麼是有漏的？指的是空無邊處定所包含的有漏四陰。什麼是無漏的？指的是空無邊處定所包含的無漏四陰。如同空無邊處定一樣，識無邊處定、無所有處定也是如此。一切都是有為法。
問：無色，有多少是有報的，有多少是無報的？答：一切都應該分別。空無邊處定，或者是有報的，或者是無報的。什麼是有報的？指的是善的有漏空無邊處定。什麼是無報的？指的是無記的無漏空無邊處定。如同空無邊處定一樣，識無邊處定、無所有處定也是如此。非想非非想處定，或者是有報的，或者是無報的。什麼是有報的？指的是善的非想非非想處定。什麼是無報的？指的是無記的非想非非想處定。
一切都是從因緣所生的世間所包含的，一切都是名所包含的。無色所包含的心意識，是內入所包含的，其餘的是外入所包含的。一切都是智所知的。一個是斷智知以及斷，三個是可分別的。如果三個是有漏的，那麼就斷除它們
【English Translation】 English version Conditioned origination also has causes.
Question: Immeasurable (unlimited), how many kinds of sequential and non-sequential conditions are there? Answer: There are three categories. 'Sequential non-sequential conditions' refers to the mind and mental factors that will necessarily arise in the future. 'Sequential also sequential conditions' refers to the mind and mental factors of the past and present. 'Non-sequential also non-sequential conditions' refers to the remaining future mind and mental factors, excluding those that will necessarily arise in the future, as well as bodily and verbal actions and mind-non-corresponding formations.
Bodily and verbal actions and mind-non-corresponding formations included in the immeasurable are 'conditions of conditions that are not conditioned', while the rest are 'conditions of conditions that are also conditioned'. Everything is an 'adhipati-paccaya' (dominance condition) and has dominance. Everything is 'flowing' and 'non-flowing'.
'Formless' refers to the four formless attainments. Question: What are the four? Answer: They are the 'sphere of infinite space', the 'sphere of infinite consciousness', the 'sphere of nothingness', and the 'sphere of neither perception nor non-perception'.
Question: Of these four formless attainments, how many are 'rupa' (form) and how many are 'arupa' (formless)? Answer: All are formless, all are invisible, and all are without opposition. One is 'asrava' (with outflows), and three are 'vikalpa' (distinguishable). The sphere of infinite space is either 'asrava' or 'anasrava' (without outflows). What is 'asrava'? It refers to the four 'khandhas' (aggregates) with outflows included in the sphere of infinite space. What is 'anasrava'? It refers to the four 'khandhas' without outflows included in the sphere of infinite space. Just like the sphere of infinite space, so are the sphere of infinite consciousness and the sphere of nothingness. Everything is 'samskrta' (conditioned).
Question: Of the formless, how many have 'vipaka' (result) and how many are without 'vipaka'? Answer: Everything should be distinguished. The sphere of infinite space is either with 'vipaka' or without 'vipaka'. What has 'vipaka'? It refers to the wholesome 'asrava' sphere of infinite space. What is without 'vipaka'? It refers to the neutral 'anasrava' sphere of infinite space. Just like the sphere of infinite space, so are the sphere of infinite consciousness and the sphere of nothingness. The sphere of neither perception nor non-perception is either with 'vipaka' or without 'vipaka'. What has 'vipaka'? It refers to the wholesome sphere of neither perception nor non-perception. What is without 'vipaka'? It refers to the neutral sphere of neither perception nor non-perception.
Everything is included in the world that arises from conditions, and everything is included in 'nama' (name). The mind, consciousness, and intellect included in the formless are included in the 'internal ayatanas' (sense bases), and the rest are included in the 'external ayatanas'. Everything is known by 'jnana' (knowledge). One is known and severed by 'ksaya-jnana' (knowledge of destruction), and three are distinguishable. If the three are 'asrava', then sever them.
智知及斷；若無漏，非斷智知及不斷。
問：無色，幾是應修、幾是不應修？答：一切應分別。空處，或應修、或不應修。云何應修？謂善空處。云何不應修？謂無記空處。如空處，識處、無所有處、非想非非想處亦如是。
問：無色，幾穢污、幾不穢污？答：一切應分別。無色，或穢污、或不穢污。云何穢污？謂隱沒。云何不穢污？謂不隱沒。一切是果及有果，一切是不受，一切非四大造，一切有上。一是有，三分別。三若有漏，彼是有；若無漏，彼非有。無色所攝心不相應行，因不相應，余因相應。或善處攝非無色，作四句。善處攝非無色者，謂善色陰，無色所不攝善四陰及數滅。無色攝非善處者，謂無記四無色。善處攝亦無色者，謂善四無色。非善處攝亦非無色者，謂不善五陰，無記色陰，無色所不攝無記四陰，及虛空、非數滅。不善處所不攝。或無記處攝非無色，作四句。無記處攝非無色者，謂無記色陰，無色所不攝無記四陰，虛空及非數滅。無色攝非無記者，謂善四無色。無記處攝亦無色者，謂無記四無色。非無記處攝亦非無色者，謂善五陰及數滅。或漏處攝非無色，作四句。漏處攝非無色者，謂一漏處及二漏處少分。無色攝非漏處者，謂漏處所不攝四無色。漏處攝亦無色者，謂二漏處少分。
【現代漢語翻譯】 現代漢語譯本 智知和斷知：如果是有漏的，就是斷智知；如果是無漏的，就不是斷智知，也不是不斷智知。
問：無色界（Arūpadhātu），哪些是應該修習的，哪些是不應該修習的？答：一切都應該分別。空無邊處（Ākāsānañcāyatana），或者應該修習，或者不應該修習。怎樣是應該修習的？就是指善的空無邊處。怎樣是不應該修習的？就是指無記的空無邊處。如同空無邊處，識無邊處（Viññāṇañcāyatana）、無所有處（Ākiñcaññāyatana）、非想非非想處（Nevasaññānāsaññāyatana）也是這樣。
問：無色界，哪些是染污的，哪些是不染污的？答：一切都應該分別。無色界，或者染污，或者不染污。怎樣是染污的？就是指隱沒的。怎樣是不染污的？就是指不隱沒的。一切是果以及有果的，一切是不受的，一切不是四大所造的，一切是有上的。一個是有的，三個是分別的。如果是有漏的，它就是有的；如果是無漏的，它就不是有的。無色界所包含的心不相應行法，與因不相應，與其餘的因相應。或者是善處所攝而不是無色界，作四句分別。善處所攝而不是無色界的是什麼？是指善的色陰（Rūpakkhandha），無色界所不包含的善的四陰（蘊）以及數滅（Nirodha-samāpatti）。無色界所攝而不是善處的是什麼？是指無記的四無色蘊。善處所攝也是無色界的是什麼？是指善的四無色蘊。不是善處所攝也不是無色界的是什麼？是指不善的五陰，無記的色陰，無色界所不包含的無記的四陰，以及虛空（Ākāsa）、非數滅。不善處所不攝。或者是無記處所攝而不是無色界，作四句分別。無記處所攝而不是無色界的是什麼？是指無記的色陰，無色界所不包含的無記的四陰，虛空以及非數滅。無色界所攝而不是無記處的是什麼？是指善的四無色蘊。無記處所攝也是無色界的是什麼？是指無記的四無色蘊。不是無記處所攝也不是無色界的是什麼？是指善的五陰以及數滅。或者是漏處所攝而不是無色界，作四句分別。漏處所攝而不是無色界的是什麼？是指一個漏處以及兩個漏處的小部分。無色界所攝而不是漏處的是什麼？是指漏處所不包含的四無色蘊。漏處所攝也是無色界的是什麼？是指兩個漏處的小部分。
【English Translation】 English version Knowledge of extinction and severance: If it is with outflows, it is knowledge of severance and extinction; if it is without outflows, it is neither knowledge of severance and extinction nor non-severance.
Question: In the Immaterial Sphere (Arūpadhātu), how many are to be cultivated, and how many are not to be cultivated? Answer: Everything should be distinguished. The Sphere of Infinite Space (Ākāsānañcāyatana), sometimes should be cultivated, sometimes should not be cultivated. How should it be cultivated? It refers to the wholesome Sphere of Infinite Space. How should it not be cultivated? It refers to the neutral Sphere of Infinite Space. Just like the Sphere of Infinite Space, so are the Sphere of Infinite Consciousness (Viññāṇañcāyatana), the Sphere of Nothingness (Ākiñcaññāyatana), and the Sphere of Neither Perception nor Non-Perception (Nevasaññānāsaññāyatana).
Question: In the Immaterial Sphere, how many are defiled, and how many are undefiled? Answer: Everything should be distinguished. In the Immaterial Sphere, sometimes defiled, sometimes undefiled. How is it defiled? It refers to what is obscured. How is it undefiled? It refers to what is not obscured. Everything is a result and has a result, everything is not received, everything is not made of the four great elements, everything is superior. One is existent, three are distinguished. If it is with outflows, then it is existent; if it is without outflows, then it is not existent. Mental formations not associated with mind included in the Immaterial Sphere are not associated with cause, but associated with other causes. Or included in the wholesome realm but not the Immaterial Sphere, make four distinctions. What is included in the wholesome realm but not the Immaterial Sphere? It refers to the wholesome form aggregate (Rūpakkhandha), the wholesome four aggregates (khandhas) not included in the Immaterial Sphere, and cessation attainment (Nirodha-samāpatti). What is included in the Immaterial Sphere but not the wholesome realm? It refers to the neutral four immaterial aggregates. What is included in both the wholesome realm and the Immaterial Sphere? It refers to the wholesome four immaterial aggregates. What is included in neither the wholesome realm nor the Immaterial Sphere? It refers to the unwholesome five aggregates, the neutral form aggregate, the neutral four aggregates not included in the Immaterial Sphere, and space (Ākāsa), and non-cessation attainment. Not included in the unwholesome realm. Or included in the neutral realm but not the Immaterial Sphere, make four distinctions. What is included in the neutral realm but not the Immaterial Sphere? It refers to the neutral form aggregate, the neutral four aggregates not included in the Immaterial Sphere, space, and non-cessation attainment. What is included in the Immaterial Sphere but not the neutral realm? It refers to the wholesome four immaterial aggregates. What is included in both the neutral realm and the Immaterial Sphere? It refers to the neutral four immaterial aggregates. What is included in neither the neutral realm nor the Immaterial Sphere? It refers to the wholesome five aggregates and cessation attainment. Or included in the realm of outflows but not the Immaterial Sphere, make four distinctions. What is included in the realm of outflows but not the Immaterial Sphere? It refers to one realm of outflows and a small part of two realms of outflows. What is included in the Immaterial Sphere but not the realm of outflows? It refers to the four immaterial aggregates not included in the realm of outflows. What is included in both the realm of outflows and the Immaterial Sphere? It refers to a small part of two realms of outflows.
非漏處攝亦非無色者，謂色陰，漏處所不攝四陰，及無為。
或有漏處攝非無色，作四句。有漏處攝非無色者，謂有漏色陰，無色所不攝有漏四陰。無色攝非有漏處者，謂三無色少分。有漏處攝亦無色者，謂一無色及三無色少分。非有漏處攝亦非無色者，謂無漏色陰，無色所不攝無漏四陰，及無為。
或無漏處攝非無色，作四句。無漏處攝非無色者，謂無漏色陰，無色所不攝無漏四陰，及無為。無色攝非無漏處者，謂一無色及三無色少分。無漏處攝亦無色者，謂三無色少分。非無漏處攝亦非無色者，謂有漏色陰，及無色所不攝有漏四陰。一切或過去或未來或現在。
問：無色，幾善幾無記？答：一切應分別。無色，或善、或無記。云何善？謂無色所攝善四陰。云何無記？謂無色所攝無記四陰。一無色界系，三分別。三若有漏，彼無色界系；若無漏，彼不繫。一非學非無學，三分別。空處，或學、或無學、或非學非無學。云何學？謂空處所攝學四陰。云何無學？謂空處所攝無學四陰。云何非學非無學？謂空處所攝有漏四陰。如空處，識處、無所有處亦如是。
問：無色，幾見斷、幾修斷、幾不斷？答：一切應分別。空處，或見斷、或修斷、或不斷。云何見斷？謂空處隨信行、隨法行人無間忍等
【現代漢語翻譯】 現代漢語譯本 非屬於有漏和有處所攝，也非屬於無色界的，指的是色陰（Rupa-skandha，物質蘊）。不被有漏和有處所攝的，是其餘四陰（Nama-skandha，精神蘊），以及無為法（Asamskrta，非造作法）。
或者，屬於有漏和有處所攝，但不屬於無色界的，可以構成四句分別。屬於有漏和有處所攝，但不屬於無色界的，指的是有漏的色陰。不被無色界所攝的，是有漏的其餘四陰。屬於無色界，但不屬於有漏和有處所攝的，指的是三個無色界的部分。屬於有漏和有處所攝，也屬於無色界的，指的是一個無色界以及三個無色界的部分。不屬於有漏和有處所攝，也不屬於無色界的，指的是無漏的色陰，不被無色界所攝的無漏的其餘四陰，以及無為法。
或者，屬於無漏和有處所攝，但不屬於無色界的，可以構成四句分別。屬於無漏和有處所攝，但不屬於無色界的，指的是無漏的色陰，不被無色界所攝的無漏的其餘四陰，以及無為法。屬於無色界，但不屬於無漏和有處所攝的，指的是一個無色界以及三個無色界的部分。屬於無漏和有處所攝，也屬於無色界的，指的是三個無色界的部分。不屬於無漏和有處所攝，也不屬於無色界的，指的是有漏的色陰，以及不被無色界所攝的有漏的其餘四陰。一切都是過去、未來或現在的。
問：無色界，有多少是善的，有多少是無記的？答：一切都應該分別。無色界，有的是善的，有的是無記的。什麼是善的？指的是無色界所包含的善的四陰。什麼又是無記的？指的是無色界所包含的無記的四陰。一個不是繫縛，三個需要分別。如果三個是有漏的，那麼它們就不是繫縛；如果是無漏的，那麼它們就不被繫縛。一個既不是有學，也不是無學，三個需要分別。空無邊處（Akasanantyayatana，空無邊處），有的是有學，有的是無學，有的是非有學非無學。什麼是有學？指的是空無邊處所包含的有學的四陰。什麼是無學？指的是空無邊處所包含的無學的四陰。什麼是非有學非無學？指的是空無邊處所包含的有漏的四陰。如同空無邊處，識無邊處（Vijnananantyayatana，識無邊處）、無所有處（Akincanyayatana，無所有處）也是如此。
問：無色界，有多少是見斷的，有多少是修斷的，有多少是不需要斷的？答：一切都應該分別。空無邊處，有的是見斷的，有的是修斷的，有的是不需要斷的。什麼是見斷的？指的是空無邊處中，隨信行（Sradhanusarin，隨信行者）、隨法行（Dharmanusarin，隨法行者）人的無間忍等。
【English Translation】 English version That which is neither included in the 'leaky' (asrava, outflows) and 'place' (ayatana, sense-bases), nor belongs to the Formless Realm (Arupa-dhatu), refers to the Rupa-skandha (aggregate of form). That which is not included in the 'leaky' and 'place' are the other four skandhas (aggregates), and the Unconditioned (Asamskrta).
Alternatively, that which is included in the 'leaky' and 'place' but does not belong to the Formless Realm, can be analyzed using a fourfold analysis. That which is included in the 'leaky' and 'place' but does not belong to the Formless Realm refers to the 'leaky' Rupa-skandha. That which is not included in the Formless Realm are the 'leaky' other four skandhas. That which belongs to the Formless Realm but is not included in the 'leaky' and 'place' refers to a portion of the three Formless Realms. That which is included in both the 'leaky' and 'place' and the Formless Realm refers to one Formless Realm and a portion of the three Formless Realms. That which is neither included in the 'leaky' and 'place' nor belongs to the Formless Realm refers to the 'non-leaky' Rupa-skandha, the 'non-leaky' other four skandhas not included in the Formless Realm, and the Unconditioned.
Alternatively, that which is included in the 'non-leaky' and 'place' but does not belong to the Formless Realm, can be analyzed using a fourfold analysis. That which is included in the 'non-leaky' and 'place' but does not belong to the Formless Realm refers to the 'non-leaky' Rupa-skandha, the 'non-leaky' other four skandhas not included in the Formless Realm, and the Unconditioned. That which belongs to the Formless Realm but is not included in the 'non-leaky' and 'place' refers to one Formless Realm and a portion of the three Formless Realms. That which is included in both the 'non-leaky' and 'place' and the Formless Realm refers to a portion of the three Formless Realms. That which is neither included in the 'non-leaky' and 'place' nor belongs to the Formless Realm refers to the 'leaky' Rupa-skandha, and the 'leaky' other four skandhas not included in the Formless Realm. Everything is either past, future, or present.
Question: Of the Formless Realm, how much is wholesome (kusala) and how much is indeterminate (avyakrta)? Answer: Everything should be distinguished. The Formless Realm is either wholesome or indeterminate. What is wholesome? It refers to the wholesome four skandhas included in the Formless Realm. What is indeterminate? It refers to the indeterminate four skandhas included in the Formless Realm. One is not bound (asamskrta), three require distinction. If the three are 'leaky', then they are not bound; if they are 'non-leaky', then they are not bound. One is neither a learner (saiksa) nor a non-learner (asiksa), three require distinction. The Sphere of Infinite Space (Akasanantyayatana) is either a learner, a non-learner, or neither a learner nor a non-learner. What is a learner? It refers to the learner's four skandhas included in the Sphere of Infinite Space. What is a non-learner? It refers to the non-learner's four skandhas included in the Sphere of Infinite Space. What is neither a learner nor a non-learner? It refers to the 'leaky' four skandhas included in the Sphere of Infinite Space. Just like the Sphere of Infinite Space, so too are the Sphere of Infinite Consciousness (Vijnananantyayatana) and the Sphere of Nothingness (Akincanyayatana).
Question: Of the Formless Realm, how much is abandoned by seeing (darśana-prahātavya), how much is abandoned by cultivation (bhāvanā-prahātavya), and how much is not to be abandoned? Answer: Everything should be distinguished. The Sphere of Infinite Space is either abandoned by seeing, abandoned by cultivation, or not to be abandoned. What is abandoned by seeing? It refers to the forbearance (ksanti) of the Stream-enterer (srota-apanna) who is a follower of faith (sradhanusarin) or a follower of dharma (dharmanusarin) in the Sphere of Infinite Space.
斷。彼云何斷？謂見斷二十八使，彼相應空處，彼所起心不相應行。云何修斷？謂空處學見跡修斷。彼云何斷？謂修斷三使，彼相應空處，彼所起心不相應行及不穢污有漏空處。云何不斷？謂無漏空處。如空處，識處、無所有處亦如是。非想非非想處，或見斷、或修斷。云何見斷？謂非想非非想隨信行、隨法行人無間忍等斷。彼云何斷？謂見斷二十八使，彼相應非想非非想處，彼所起心不相應行。云何修斷？謂非想非非想處學見跡修斷。彼云何斷？謂修斷三使，彼相應非想非非想處，彼所起心不相應行，及不穢污有漏非想非非想處。
無色所攝心不相應行，非心非心法非心相應；受陰想陰彼相應行陰，心法心相應，心意識即心也。
問：無色，幾心隨轉非受相應？答：作四句。心隨轉非受相應者，謂心隨轉心不相應行及受。受相應非心隨轉者，謂心意識。心隨轉亦受相應者，謂想陰，彼相應行陰。非心隨轉亦非受相應者，謂除心隨轉心不相應行，若余心不相應行。如受，想行亦如是，除其自性。一切非覺隨轉非觀相應。
問：無色，幾見非見處？答：一切應分別。空處，或見非見處，作四句。見非見處者，謂空處所攝盡智無生智，所不攝無漏慧。見處非見者，謂見所不攝有漏空處。見亦見處者，謂
【現代漢語翻譯】 現代漢語譯本：如何斷除？指的是斷除見斷的二十八使（煩惱），與此相應的空無邊處，以及由此生起的心不相應行。如何修斷？指的是通過在空無邊處學習見跡來修斷。如何斷除？指的是斷除修斷的三使（煩惱），與此相應的空無邊處，由此生起的心不相應行，以及不被染污的有漏空無邊處。什麼是不被斷除的？指的是無漏的空無邊處。如同空無邊處一樣，識無邊處、無所有處也是如此。非想非非想處，有的是見斷，有的是修斷。什麼是見斷？指的是非想非非想處隨信行、隨法行人無間忍等斷除的。如何斷除？指的是斷除見斷的二十八使（煩惱），與此相應的非想非非想處，以及由此生起的心不相應行。如何修斷？指的是通過在非想非非想處學習見跡來修斷。如何斷除？指的是斷除修斷的三使（煩惱），與此相應的非想非非想處，由此生起的心不相應行，以及不被染污的有漏非想非非想處。 無色界所包含的心不相應行，既不是心，也不是心法，也不是與心相應的；受陰（vedanāskandha），想陰（saṃjñāskandha）以及與它們相應的行陰（saṃskāraskandha），是心法，是與心相應的，心意識就是心。 問：在無色界中，有多少心隨轉不是與受（vedanā）相應的？答：可以分為四種情況。心隨轉但不是與受相應的，指的是心隨轉的心不相應行以及受本身。與受相應但不是心隨轉的，指的是心意識。心隨轉也與受相應的是想陰（saṃjñāskandha），以及與它相應的行陰（saṃskāraskandha）。既不是心隨轉也不是與受相應的，指的是除了心隨轉的心不相應行之外，其餘的心不相應行。如同受一樣，想陰（saṃjñāskandha）和行陰（saṃskāraskandha）也是如此，除了它們各自的自性。一切不是覺（vijñāna）隨轉的，也不是與觀（darśana）相應的。 問：在無色界中，有多少是見（darśana）但不是見處（darśanasthāna）？答：一切都應該分別來看。空無邊處，有的是見但不是見處，可以分為四種情況。是見但不是見處的是，空無邊處所包含的盡智（kṣayajñāna）和無生智（anutpādajñāna），以及不包含在其中的無漏慧（anāsravaprajñā）。是見處但不是見的是，見所不包含的有漏空無邊處。既是見也是見處的是，
【English Translation】 English version: How is it severed? It refers to severing the twenty-eight afflictions (anuśaya) that are severed by view, the Sphere of Boundless Space corresponding to them, and the mind-non-associated formations arising from them. How is it severed through cultivation? It refers to severing through cultivation by learning the traces of view in the Sphere of Boundless Space. How is it severed? It refers to severing the three afflictions (anuśaya) that are severed through cultivation, the Sphere of Boundless Space corresponding to them, the mind-non-associated formations arising from them, and the undefiled contaminated Sphere of Boundless Space. What is not severed? It refers to the uncontaminated Sphere of Boundless Space. Just like the Sphere of Boundless Space, so too are the Sphere of Boundless Consciousness and the Sphere of Nothingness. The Sphere of Neither Perception Nor Non-Perception, some are severed by view, some are severed through cultivation. What is severed by view? It refers to what is severed by those following faith (śraddhānusārin) and those following dharma (dharmānusārin) in the Sphere of Neither Perception Nor Non-Perception, such as immediate forbearance (anantaryakṣānti). How is it severed? It refers to severing the twenty-eight afflictions (anuśaya) that are severed by view, the Sphere of Neither Perception Nor Non-Perception corresponding to them, and the mind-non-associated formations arising from them. How is it severed through cultivation? It refers to severing through cultivation by learning the traces of view in the Sphere of Neither Perception Nor Non-Perception. How is it severed? It refers to severing the three afflictions (anuśaya) that are severed through cultivation, the Sphere of Neither Perception Nor Non-Perception corresponding to them, the mind-non-associated formations arising from them, and the undefiled contaminated Sphere of Neither Perception Nor Non-Perception. Mind-non-associated formations included in the immaterial realm are neither mind, nor mental phenomena, nor associated with mind; the feeling aggregate (vedanāskandha), the perception aggregate (saṃjñāskandha), and the formation aggregate (saṃskāraskandha) corresponding to them, are mental phenomena, are associated with mind, mind-consciousness is mind. Question: In the immaterial realm, how many mind-followings are not associated with feeling (vedanā)? Answer: Make four categories. Mind-following but not associated with feeling refers to mind-following mind-non-associated formations and feeling itself. Associated with feeling but not mind-following refers to mind-consciousness. Mind-following and also associated with feeling refers to the perception aggregate (saṃjñāskandha), and the formation aggregate (saṃskāraskandha) corresponding to it. Neither mind-following nor associated with feeling refers to the remaining mind-non-associated formations besides the mind-following mind-non-associated formations. Just like feeling, so too are perception (saṃjñā) and formations (saṃskāra), except for their own nature. Everything that is not consciousness (vijñāna) following is also not associated with vision (darśana). Question: In the immaterial realm, how many are vision (darśana) but not the place of vision (darśanasthāna)? Answer: Everything should be distinguished. The Sphere of Boundless Space, some are vision but not the place of vision, make four categories. Vision but not the place of vision refers to the exhaustion knowledge (kṣayajñāna) and the non-arising knowledge (anutpādajñāna) included in the Sphere of Boundless Space, and the uncontaminated wisdom (anāsravaprajñā) not included in them. The place of vision but not vision refers to the contaminated Sphere of Boundless Space not included in vision. Both vision and the place of vision refers to,
五見、世俗正見。非見亦非見處者，謂見所不攝無漏空處。如空處，識處、無所有處亦如是。非想非非想處，或見亦見處、或見處非見。見亦見處者，謂五見、世俗正見，余見處非見。四無色，幾身見因？廣說如苦集諦。
問：無色，幾業非業報？答：一切應分別。空處，或業非業報，作四句。業非業報者，謂報所不攝思業。業報非業者，謂思所不攝報生空處。業亦業報者，謂報生思業。非業亦非業報者，謂除業業報空處，若余空處。如空處，乃至非想非非想處亦如是。
問：無色，幾業非業隨轉？答：作三句。業非業隨轉者，謂思業。業隨轉非業者，謂受陰想陰識陰，若思所不攝業隨轉行陰。非業亦非業隨轉者，謂除業隨轉心不相應行，若余心不相應行。一切非造色色非可見色，一切非造色色非有對色，一切是甚深難了、難了甚深。
問：無色，幾善因非善？答：作三句。善因非善者，謂善報生四無色。善亦善因者，謂善四無色。非善亦非善因者，謂除善報生四無色，若余無記四無色。一切非不善亦非不善因。
問：無色，幾無記非無記因？答：一切應分別。無色，或無記亦無記因、或非無記亦非無記因。無記亦無記因者，謂無記四無色。非無記亦非無記因者，謂善四無色。一切因緣緣及
【現代漢語翻譯】 現代漢語譯本 五見（五種錯誤的見解，即身見、邊見、邪見、見取見、戒禁取見）、世俗正見（符合世俗規範的正當見解）。『非見亦非見處』指的是，不被『見』所包含的無漏空無邊處（超出色界，但仍屬於輪迴的禪定境界）。如同空無邊處，識無邊處、無所有處也是如此。非想非非想處（既不是『有想』也不是『無想』的禪定境界），或者既是『見』也是『見處』，或者只是『見處』而非『見』。『見亦見處』指的是五見、世俗正見，其餘的屬於『見處非見』。四無色界（空無邊處、識無邊處、無所有處、非想非非想處），有多少是身見（認為五蘊和合的身體是真實的我）的因？詳細的解釋如同苦集諦（佛教四聖諦中的苦諦和集諦，解釋痛苦的根源和產生）。 問：無色界，有多少是業（行為）而非業報（行為的結果）？答：一切都應該分別說明。空無邊處，有的是業而非業報，構成四句（四種情況）。『業非業報』指的是，不被果報所包含的思業（由思所產生的行為）。『業報非業』指的是，不由思所產生的，由果報所生的空無邊處。『業亦業報』指的是，由果報所生的思業。『非業亦非業報』指的是，除了屬於業和業報的空無邊處之外，其餘的空無邊處。如同空無邊處，乃至非想非非想處也是如此。 問：無色界，有多少是業而非業隨轉（伴隨業而生的果報）？答：構成三種情況。『業非業隨轉』指的是思業。『業隨轉非業』指的是受陰（感受）、想陰（知覺）、識陰（識別），以及不由思所產生的，伴隨業而生的行陰（除了受、想、識之外的其他心理活動）。『非業亦非業隨轉』指的是，除了伴隨業而生的心不相應行（既不是心法也不是色法的存在形式）之外，其餘的心不相應行。一切都不是造作的，也不是可見的色法，一切都不是造作的，也不是有對礙的色法，一切都是甚深難懂的，難以理解的甚深道理。 問：無色界，有多少是善因（產生善果的原因）而非善（善行）？答：構成三種情況。『善因非善』指的是，由善報所生的四無色界。『善亦善因』指的是，屬於善的四無色界。『非善亦非善因』指的是，除了由善報所生的四無色界之外，其餘的無記（非善非惡）的四無色界。一切都不是不善的，也不是不善的因。 問：無色界，有多少是無記（非善非惡）而非無記因（產生無記果的原因）？答：一切都應該分別說明。無色界，有的是無記也是無記因，有的不是無記也不是無記因。『無記亦無記因』指的是，屬於無記的四無色界。『非無記亦非無記因』指的是，屬於善的四無色界。一切都是因緣緣（作為因的緣）以及...
【English Translation】 English version Five views (five wrong views, namely, self-view, extreme view, heretical view, view of attachment to views, and view of attachment to precepts), mundane right view (right view that conforms to worldly norms). 'Neither view nor place of view' refers to the formless realm of infinite space (beyond the realm of form, but still within the cycle of rebirth) that is not encompassed by 'view'. Just like the realm of infinite space, so are the realms of infinite consciousness and nothingness. The realm of neither perception nor non-perception (a state of meditation that is neither 'with perception' nor 'without perception'), is either both 'view' and 'place of view', or only 'place of view' and not 'view'. 'View and place of view' refers to the five views and mundane right view; the rest belong to 'place of view but not view'. Of the four formless realms (realm of infinite space, realm of infinite consciousness, realm of nothingness, realm of neither perception nor non-perception), how many are causes of self-view (the belief that the aggregate of the five skandhas is a real self)? The detailed explanation is like that of suffering and the origin of suffering (the first two of the Four Noble Truths, explaining the root and cause of suffering). Question: In the formless realm, how much is karma (action) and not karmic result (the result of action)? Answer: Everything should be explained separately. The realm of infinite space, some are karma and not karmic result, forming four categories (four situations). 'Karma and not karmic result' refers to volitional karma (actions arising from volition) that is not encompassed by karmic retribution. 'Karmic result and not karma' refers to the realm of infinite space born from karmic retribution, which does not arise from volition. 'Karma and karmic result' refers to volitional karma born from karmic retribution. 'Neither karma nor karmic result' refers to the remaining realms of infinite space, other than those belonging to karma and karmic result. Just like the realm of infinite space, so are all the way up to the realm of neither perception nor non-perception. Question: In the formless realm, how much is karma and not karmic co-arising (the results that arise along with karma)? Answer: Forming three categories. 'Karma and not karmic co-arising' refers to volitional karma. 'Karmic co-arising and not karma' refers to the skandhas of feeling, perception, and consciousness, and the skandha of mental formations that arise along with karma but do not arise from volition. 'Neither karma nor karmic co-arising' refers to the mental formations that are not associated with the mind and do not arise along with karma, other than those that arise along with karma. Everything is neither created nor visible form, everything is neither created nor obstructive form, everything is profoundly difficult to understand, difficult to understand profoundly. Question: In the formless realm, how much is a wholesome cause (cause of wholesome results) and not wholesome (wholesome action)? Answer: Forming three categories. 'Wholesome cause and not wholesome' refers to the four formless realms born from wholesome retribution. 'Wholesome and wholesome cause' refers to the four formless realms that are wholesome. 'Neither wholesome nor wholesome cause' refers to the remaining indeterminate (neither wholesome nor unwholesome) four formless realms, other than those born from wholesome retribution. Everything is neither unwholesome nor an unwholesome cause. Question: In the formless realm, how much is indeterminate (neither wholesome nor unwholesome) and not an indeterminate cause (cause of indeterminate results)? Answer: Everything should be explained separately. In the formless realm, some are indeterminate and also an indeterminate cause, some are neither indeterminate nor an indeterminate cause. 'Indeterminate and indeterminate cause' refers to the four formless realms that are indeterminate. 'Neither indeterminate nor indeterminate cause' refers to the four formless realms that are wholesome. Everything is a causal condition (condition as a cause) and...
有因。
問：無色，幾次第非次第緣緣？答：一切應分別。空處，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起心心法空處，過去現在阿羅漢最後命終心心法空處。次第亦次第緣緣者，謂除過去現在阿羅漢最後命終心心法空處，若余過去現在心心法空處。非次第亦非次第緣緣者，謂除未來現前必起心心法空處，若余未來心心法空處，及心不相應行。如空處，識處、無所有處亦如是。非想非非想處，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起心心法非想非非想處，過去現在阿羅漢最後命終心心法非想非非想處，及滅盡正受已起當起。次第亦次第緣緣者，謂除過去現在阿羅漢最後命終心心法非想非非想處，若余過去現在非想非非想處。非次第亦非次第緣緣者，謂除未來現前必起心心法非想非非想處，若余未來心心法非想非非想處，除次第心不相應行，若余心不相應行。
無色所不攝心不相應行，緣緣緣非有緣，余緣緣緣及有緣。一切是增上緣緣及有增上。
問：無色，幾流幾隨流？答：一切應分別。空處，或隨流非流，作三句。隨流非流者，謂除流，若余有漏空處。流亦隨流者，謂三流少分。非流亦非隨流者，謂無漏空處。如空處，識處、無所有處亦如是。非
【現代漢語翻譯】 現代漢語譯本 有因。
問：無色界（Ārūpyadhātu），有幾種次第緣和非次第緣的緣？答：一切都應該分別說明。空無邊處（Ākāśānantyāyatana），有的是次第緣，有的是非次第緣，有的是既是次第緣也是非次第緣，構成三種情況。屬於次第緣而非次第緣的情況是：指未來將要現前生起的心和心所法所緣的空無邊處，以及過去和現在阿羅漢（Arhat）最後命終時心和心所法所緣的空無邊處。屬於既是次第緣也是次第緣的情況是：指除了過去和現在阿羅漢最後命終時心和心所法所緣的空無邊處之外，其餘過去和現在心和心所法所緣的空無邊處。屬於既非次第緣也非非次第緣的情況是：指除了未來將要現前生起的心和心所法所緣的空無邊處之外，其餘未來心和心所法所緣的空無邊處，以及心不相應行（Citta-viprayukta-saṃskāra）。空無邊處如此，識無邊處（Vijñānānantyāyatana）、無所有處（Ākiṃcanyāyatana）也是如此。
非想非非想處（Naivasaṃjñānāsaṃjñāyatana），有的是次第緣，有的是非次第緣，有的是既是次第緣也是非次第緣，構成三種情況。屬於次第緣而非次第緣的情況是：指未來將要現前生起的心和心所法所緣的非想非非想處，以及過去和現在阿羅漢最後命終時心和心所法所緣的非想非非想處，以及從滅盡定（Nirodha-samāpatti）中出定后將要生起的心和心所法。屬於既是次第緣也是次第緣的情況是：指除了過去和現在阿羅漢最後命終時心和心所法所緣的非想非非想處之外，其餘過去和現在非想非非想處。屬於既非次第緣也非非次第緣的情況是：指除了未來將要現前生起的心和心所法所緣的非想非非想處之外，其餘未來心和心所法所緣的非想非非想處，以及除了次第心之外的心不相應行，以及其餘的心不相應行。
無色界所不包含的心不相應行，是緣緣緣非有緣，其餘是緣緣緣及有緣。一切都是增上緣緣及有增上。
問：無色界，有幾種流（Ogha）和幾種隨流（Anusrota）？答：一切都應該分別說明。空無邊處，有的是隨流，有的是非流，有的是既是隨流也是非流，構成三種情況。屬於隨流而非流的情況是：指除了流之外，其餘的有漏空無邊處。屬於既是流也是隨流的情況是：指三種流的部分。屬於既非流也非隨流的情況是：指無漏空無邊處。空無邊處如此，識無邊處、無所有處也是如此。非想非
【English Translation】 English version Having causes.
Question: In the immaterial realm (Ārūpyadhātu), how many are the conditions that are sequential and non-sequential? Answer: Everything should be distinguished. In the sphere of infinite space (Ākāśānantyāyatana), some are sequential and non-sequential conditions, forming three categories. Those that are sequential and not non-sequential are: referring to the sphere of infinite space that is the object of the mind and mental factors that will necessarily arise in the future, and the sphere of infinite space that is the object of the mind and mental factors of an Arhat (Arhat) at the moment of their final death in the past and present. Those that are both sequential and sequential conditions are: referring to the sphere of infinite space that is the object of the mind and mental factors in the past and present, except for the sphere of infinite space that is the object of the mind and mental factors of an Arhat at the moment of their final death in the past and present. Those that are neither sequential nor non-sequential conditions are: referring to the sphere of infinite space that is the object of the mind and mental factors in the future, except for the sphere of infinite space that is the object of the mind and mental factors that will necessarily arise in the future, and the mental formations not associated with mind (Citta-viprayukta-saṃskāra). As with the sphere of infinite space, so too with the sphere of infinite consciousness (Vijñānānantyāyatana) and the sphere of nothingness (Ākiṃcanyāyatana).
In the sphere of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana), some are sequential and non-sequential conditions, forming three categories. Those that are sequential and not non-sequential are: referring to the sphere of neither perception nor non-perception that is the object of the mind and mental factors that will necessarily arise in the future, and the sphere of neither perception nor non-perception that is the object of the mind and mental factors of an Arhat at the moment of their final death in the past and present, and those arising and about to arise after emerging from the cessation attainment (Nirodha-samāpatti). Those that are both sequential and sequential conditions are: referring to the sphere of neither perception nor non-perception in the past and present, except for the sphere of neither perception nor non-perception that is the object of the mind and mental factors of an Arhat at the moment of their final death in the past and present. Those that are neither sequential nor non-sequential conditions are: referring to the sphere of neither perception nor non-perception that is the object of the mind and mental factors in the future, except for the sphere of neither perception nor non-perception that is the object of the mind and mental factors that will necessarily arise in the future, and the mental formations not associated with mind except for sequential minds, and the remaining mental formations not associated with mind.
Mental formations not included in the immaterial realm are conditions of conditions, not conditions of existence; the rest are conditions of conditions and conditions of existence. Everything is a condition of influence and a condition of existence with influence.
Question: In the immaterial realm, how many are the floods (Ogha) and how many are the currents (Anusrota)? Answer: Everything should be distinguished. In the sphere of infinite space, some are currents, some are not floods, and some are both currents and not floods, forming three categories. Those that are currents and not floods are: referring to the defiled sphere of infinite space, except for the floods. Those that are both floods and currents are: referring to a portion of the three floods. Those that are neither floods nor currents are: referring to the undefiled sphere of infinite space. As with the sphere of infinite space, so too with the sphere of infinite consciousness and the sphere of nothingness. The sphere of neither
想非非想處，或流亦隨流、或隨流非流。流亦隨流者，謂三流少分，此是流亦隨流，余隨流非流。
三摩提定者，謂四三昧修。問：云何四？答：謂有三昧修廣修習住現法樂轉，有三昧修廣修習知見轉，有三昧修廣修習慧分別轉，有三昧修廣修習漏盡轉。
問：此四三昧修，幾色、幾非色？答：三昧修所攝身口業是色，余非色。一切是不可見，一切是無對。一有漏，一無漏，二分別。住現法樂三昧修，或有漏、或無漏。云何有漏？謂住現法樂三昧修所攝有漏五陰。云何無漏？謂住現法樂三昧修所攝無漏五陰。慧分別三昧修，或有漏、或無漏。云何有漏？謂慧分別三昧修所攝有漏五陰。云何無漏？謂慧分別三昧修所攝無漏五陰。
一切是有為。一有報，一無報，二分別。三若有漏，彼有報；若無漏，彼無報。一切從因緣生世所攝。三昧修所攝身口業，是色所攝，余是名所攝。三昧修所攝心意識，是內入所攝，余是外入所攝。一切是智知。一是斷智知及斷，一非斷智知及不斷，二分別。二若有漏，斷智知及斷；若無漏，非斷智知及不斷。一切是應修，一切不穢污，一切是果及有果，一切是不受。三昧修所攝身口業，是四大造，余非四大造。一切是有上。一是有，一非有，二分別。二若有漏，彼是有；若
【現代漢語翻譯】 現代漢語譯本 在『想非非想處』（Nirvana，佛教中最高的精神境界），有些人順著輪迴之流漂泊，有些人則在輪迴之流中既順流又非順流。『順著輪迴之流漂泊』指的是三界（Trailokya，欲界、色界、無色界）中極少的一部分，這是『順流亦隨流』。其餘的則是『隨流非流』。
『三摩提定』（Samādhi，精神集中狀態）指的是四種三昧（Samādhi，禪定）的修習。問：什麼是四種三昧？答：有這樣四種三昧：修習、廣修習並安住于能帶來現世快樂的三昧；修習、廣修習並能帶來知見的三昧；修習、廣修習並能帶來智慧分別的三昧；修習、廣修習並能帶來漏盡（Asrava-ksaya，煩惱止息）的三昧。
問：這四種三昧的修習，哪些是色（Rūpa，物質），哪些是非色（Arūpa，非物質）？答：三昧修習所包含的身業和口業是色，其餘是非色。一切都是不可見的，一切都是無對的（沒有對立面的）。一種是有漏（Sasrava，有煩惱），一種是無漏（Anasrava，無煩惱），兩種是可分別的。安住于現世快樂的三昧修習，或者是有漏的，或者是無漏的。什麼是有漏的？指的是安住于現世快樂的三昧修習所包含的有漏五陰（Skandha，色、受、想、行、識）。什麼是無漏的？指的是安住于現世快樂的三昧修習所包含的無漏五陰。智慧分別的三昧修習，或者是有漏的，或者是無漏的。什麼是有漏的？指的是智慧分別的三昧修習所包含的有漏五陰。什麼是無漏的？指的是智慧分別的三昧修習所包含的無漏五陰。
一切都是有為法（Samskrta，因緣和合而成的）。一種是有報的（Vipaka，有果報），一種是無報的（Avipaka，無果報），兩種是可分別的。如果是屬於有漏的，那它就是有報的；如果是屬於無漏的，那它就是無報的。一切都是從因緣（Hetupratyaya，原因和條件）而生，屬於世間所攝。三昧修習所包含的身業和口業，是色所攝，其餘是名（Nama，精神現象）所攝。三昧修習所包含的心意識，是內入（Ayatana，內六處）所攝，其餘是外入（Ayatana，外六處）所攝。一切都是智所知。一種是斷智知及斷（已經斷除煩惱的智慧所知），一種是非斷智知及不斷（尚未斷除煩惱的智慧所知），兩種是可分別的。如果是屬於有漏的，那就是斷智知及斷；如果是屬於無漏的，那就是非斷智知及不斷。一切都是應修習的，一切都不穢污，一切都是果及有果，一切都是不受的。三昧修習所包含的身業和口業，是四大（Mahabhuta，地、水、火、風）所造，其餘不是四大所造。一切都是有上的（有更高的境界）。一種是有，一種是非有，兩種是可分別的。如果是屬於有漏的，那它就是有；如果
【English Translation】 English version In the 'Realm of Neither Perception nor Non-Perception' (Nirvana, the highest spiritual state in Buddhism), some flow along with the stream of Samsara (cycle of rebirth), while others both flow and do not flow with it. 'Flowing along with the stream' refers to a very small portion of the three realms (Trailokya, realm of desire, realm of form, realm of formlessness); this is 'flowing and also flowing'. The rest are 'flowing and not flowing'.
'Samādhi Concentration' (Samādhi, state of mental concentration) refers to the cultivation of the four Samādhis (Samādhi, meditative absorption). Question: What are the four? Answer: There are four Samādhis: the Samādhi of cultivating, extensively cultivating, and abiding in the pleasure of the present life; the Samādhi of cultivating, extensively cultivating, and turning towards knowledge and vision; the Samādhi of cultivating, extensively cultivating, and turning towards wisdom and discrimination; and the Samādhi of cultivating, extensively cultivating, and turning towards the extinction of outflows (Asrava-ksaya, cessation of defilements).
Question: Of these four Samādhi cultivations, how many are Rūpa (form/matter) and how many are Arūpa (formless/non-matter)? Answer: The bodily and verbal actions included in Samādhi cultivation are Rūpa; the rest are Arūpa. All are invisible, and all are without opposition (without opposites). One is with outflows (Sasrava, with defilements), one is without outflows (Anasrava, without defilements), and two are distinguishable. The Samādhi cultivation of abiding in the pleasure of the present life is either with outflows or without outflows. What is with outflows? It refers to the five aggregates (Skandha, form, feeling, perception, mental formations, consciousness) with outflows included in the Samādhi cultivation of abiding in the pleasure of the present life. What is without outflows? It refers to the five aggregates without outflows included in the Samādhi cultivation of abiding in the pleasure of the present life. The Samādhi cultivation of wisdom and discrimination is either with outflows or without outflows. What is with outflows? It refers to the five aggregates with outflows included in the Samādhi cultivation of wisdom and discrimination. What is without outflows? It refers to the five aggregates without outflows included in the Samādhi cultivation of wisdom and discrimination.
All are conditioned (Samskrta, compounded). One has retribution (Vipaka, has karmic result), one is without retribution (Avipaka, without karmic result), and two are distinguishable. If it belongs to the category of 'with outflows', then it has retribution; if it belongs to the category of 'without outflows', then it is without retribution. All arise from causes and conditions (Hetupratyaya, causes and conditions) and belong to the worldly realm. The bodily and verbal actions included in Samādhi cultivation are included in Rūpa; the rest are included in Nama (name/mental phenomena). The mind and consciousness included in Samādhi cultivation are included in the internal sense bases (Ayatana, internal six senses); the rest are included in the external sense bases (Ayatana, external six senses). All are known by wisdom. One is known by the wisdom of cessation and cessation (wisdom that has eradicated defilements), one is known by the wisdom of non-cessation and non-cessation (wisdom that has not yet eradicated defilements), and two are distinguishable. If it belongs to the category of 'with outflows', then it is known by the wisdom of cessation and cessation; if it belongs to the category of 'without outflows', then it is known by the wisdom of non-cessation and non-cessation. All are to be cultivated, all are unpolluted, all are fruit and have fruit, and all are not received. The bodily and verbal actions included in Samādhi cultivation are made of the four great elements (Mahabhuta, earth, water, fire, wind); the rest are not made of the four great elements. All are surpassable (have a higher state). One is existent, one is non-existent, and two are distinguishable. If it belongs to the category of 'with outflows', then it is existent; if
無漏，彼非有。三昧修所攝身口業及心不相應行，因不相應，余因相應。
善五處少分攝四三昧修，四三昧修亦攝善五處少分。不善所不攝、無記所不攝、漏所不攝。
或有漏處攝非三昧修，作四句。有漏處攝非三昧修者，謂三昧修所不攝有漏五陰。三昧修攝非有漏處者，謂一三昧修及二三昧修少分。有漏處攝亦三昧修者，謂一三昧修及二三昧修少分。非有漏處攝亦非三昧修者，謂虛空及數滅、非數滅。
或無漏處攝非三昧修，作四句。無漏處攝非三昧修者，謂虛空及數滅、非數滅。三昧修攝非無漏者，謂一三昧修及二三昧修少分。無漏處攝亦三昧修者，謂一三昧修及二三昧修少分。非無漏處攝亦非三昧修者，謂三昧修所不攝有漏五陰。
一切或過去或未來或現在，一切是善。一色界系，一不繫，二分別。住現法樂三昧修，若有漏，色界系；若無漏，不繫。慧分別三昧修，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂慧分別三昧修所攝欲界系五陰。云何色界系？謂慧分別三昧修所攝色界系五陰。云何無色界系？謂慧分別三昧修所攝無色界系四陰。云何不繫？謂慧分別三昧修所攝無漏五陰。
一無學，一非學非無學，二分別。住現法樂三昧修，或學、或無學、或非學非無
【現代漢語翻譯】 現代漢語譯本 無漏（anāsrava，指沒有煩惱的境界），並非存在於所有地方。由三昧（samādhi，指禪定）的修習所包含的身口意業，以及心不相應行（citta-viprayukta-saṃskāra，指既非心也非色的抽像概念），因為因不相應，所以其餘的因是相應的。
善五處（kuśala pañca-sthānāni，指五種善的處所）的少分包含四種三昧的修習，四種三昧的修習也包含善五處的少分。不包含不善的處所，不包含無記的處所，不包含有漏的處所。
或者有有漏的處所包含非三昧的修習，可以作四句分析。有漏的處所包含非三昧的修習，指的是三昧的修習所不包含的有漏五陰（pañca-skandha，指色、受、想、行、識五種構成要素）。三昧的修習包含非有漏的處所，指的是一種三昧的修習以及兩種三昧的修習的少分。有漏的處所包含也包含三昧的修習，指的是一種三昧的修習以及兩種三昧的修習的少分。非有漏的處所包含也非三昧的修習，指的是虛空以及數滅（saṃkhyā-nirodha，指通過智慧力滅除煩惱）和非數滅（asaṃkhyā-nirodha，指自然而然的滅除煩惱）。
或者有無漏的處所包含非三昧的修習，可以作四句分析。無漏的處所包含非三昧的修習，指的是虛空以及數滅和非數滅。三昧的修習包含非無漏的處所，指的是一種三昧的修習以及兩種三昧的修習的少分。無漏的處所包含也包含三昧的修習，指的是一種三昧的修習以及兩種三昧的修習的少分。非無漏的處所包含也非三昧的修習，指的是三昧的修習所不包含的有漏五陰。
一切，無論是過去、未來還是現在，一切都是善的。一種是繫縛（saṃyojana，指煩惱的束縛），一種是不繫縛，兩種是分別。安住于現法樂三昧的修習，如果有漏，就是繫縛；如果無漏，就是不繫縛。慧分別三昧的修習，或者屬於欲界系（kāmadhātu-saṃyojana，指欲界的束縛）、或者屬於色界系（rūpadhātu-saṃyojana，指色界的束縛）、或者屬於無色界系（arūpadhātu-saṃyojana，指無色界的束縛）、或者不繫縛。什麼是欲界系？指的是慧分別三昧的修習所包含的欲界系五陰。什麼是色界系？指的是慧分別三昧的修習所包含的色界系五陰。什麼事無色界系？指的是慧分別三昧的修習所包含的無色界系四陰。什麼是不繫縛？指的是慧分別三昧的修習所包含的無漏五陰。
一種是無學（aśaikṣa，指已證得阿羅漢果位），一種是非學非無學（na śaikṣa nāśaikṣa，指既不是有學的階段，也不是無學的階段），兩種是分別。安住于現法樂三昧的修習，或者是學（śaikṣa，指還在學習的階段）、或者是無學、或者是非學非無學。
【English Translation】 English version 'Anāsrava' (without outflows, referring to the state without afflictions) does not exist everywhere. Actions of body, speech, and mind included in the practice of 'samādhi' (concentration), and 'citta-viprayukta-saṃskāra' (non-associated formations with mind, referring to abstract concepts that are neither mind nor matter), because the cause is not associated, the remaining causes are associated.
A small portion of the 'kuśala pañca-sthānāni' (five wholesome places) includes the practice of the four 'samādhis', and the practice of the four 'samādhis' also includes a small portion of the five wholesome places. It does not include unwholesome places, does not include neutral places, and does not include places with outflows.
Or there are places with outflows that include non-'samādhi' practice, which can be analyzed into four categories. Places with outflows that include non-'samādhi' practice refer to the five 'skandhas' (aggregates of existence: form, feeling, perception, mental formations, and consciousness) with outflows that are not included in 'samādhi' practice. 'Samādhi' practice includes places without outflows, referring to the practice of one 'samādhi' and a small portion of two 'samādhis'. Places with outflows also include 'samādhi' practice, referring to the practice of one 'samādhi' and a small portion of two 'samādhis'. Places without outflows also do not include 'samādhi' practice, referring to space and 'saṃkhyā-nirodha' (cessation through wisdom) and 'asaṃkhyā-nirodha' (cessation without wisdom).
Or there are places without outflows that include non-'samādhi' practice, which can be analyzed into four categories. Places without outflows that include non-'samādhi' practice refer to space and 'saṃkhyā-nirodha' and 'asaṃkhyā-nirodha'. 'Samādhi' practice includes places without outflows, referring to the practice of one 'samādhi' and a small portion of two 'samādhis'. Places without outflows also include 'samādhi' practice, referring to the practice of one 'samādhi' and a small portion of two 'samādhis'. Places without outflows also do not include 'samādhi' practice, referring to the five 'skandhas' with outflows that are not included in 'samādhi' practice.
Everything, whether past, future, or present, is wholesome. One is 'saṃyojana' (fetter, referring to the bondage of afflictions), one is unfettered, and two are distinctions. Abiding in the 'samādhi' practice of present-life bliss, if with outflows, it is fettered; if without outflows, it is unfettered. The 'samādhi' practice of wisdom distinction is either bound to the desire realm ('kāmadhātu-saṃyojana'), or bound to the form realm ('rūpadhātu-saṃyojana'), or bound to the formless realm ('arūpadhātu-saṃyojana'), or unfettered. What is bound to the desire realm? It refers to the five 'skandhas' bound to the desire realm included in the 'samādhi' practice of wisdom distinction. What is bound to the form realm? It refers to the five 'skandhas' bound to the form realm included in the 'samādhi' practice of wisdom distinction. What is bound to the formless realm? It refers to the four 'skandhas' bound to the formless realm included in the 'samādhi' practice of wisdom distinction. What is unfettered? It refers to the five 'skandhas' without outflows included in the 'samādhi' practice of wisdom distinction.
One is 'aśaikṣa' (beyond learning, referring to the attainment of Arhatship), one is neither 'śaikṣa' (in learning) nor 'aśaikṣa', and two are distinctions. Abiding in the 'samādhi' practice of present-life bliss is either in learning, or beyond learning, or neither in learning nor beyond learning.
學。云何學？謂住現法樂三昧修所攝學五陰。云何無學？謂住現法樂三昧修所攝無學五陰。云何非學非無學？謂住現法樂三昧修所攝有漏五陰。慧分別三昧修，或學、或無學、或非學非無學。云何學？謂慧分別三昧修所攝學五陰。云何無學？謂慧分別三昧修所攝無學五陰。云何非學非無學？謂慧分別三昧修所攝有漏五陰。
一修斷，一不斷，二分別。二若有漏，彼修斷；若無漏，彼不斷。三昧修所攝身口業及心不相應行，非心非心法非心相應。三昧修所攝受陰想陰，彼相應行陰，心法心相應，心意識即心也。
問：三昧修，幾心隨轉非受相應？答：一切應分別。住現法樂三昧修，或心隨轉非受相應，作四句。心隨轉非受相應者，謂心隨轉身口業，心隨轉心不相應行及受。受相應非心隨轉者，謂心意識。心隨轉亦受相應者，謂想陰，彼相應行陰。非心隨轉亦非受相應者，謂除心隨轉心不相應行，若余心不相應行。如住現法樂三昧修，知見三昧修、漏盡三昧修亦如是。慧分別三昧修，或心隨轉非受相應，作四句。心隨轉非受相應者，謂心隨轉身口業，心隨轉心不相應行及受。受相應非心隨轉者，謂心意識。心隨轉亦受相應者，謂想陰，彼相應行陰。非心隨轉亦非受相應者，謂除心隨轉身口業，若余身口業，除
【現代漢語翻譯】 現代漢語譯本 學。什麼是學？指的是安住于現法樂三昧（Samadhi，一種精神集中狀態）的修行所包含的有學五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）。 什麼是無學？指的是安住于現法樂三昧的修行所包含的無學五陰。 什麼是非學非無學？指的是安住于現法樂三昧的修行所包含的有漏五陰（指仍然受煩惱束縛的五陰）。 慧分別三昧修，或者是有學、或者是無學、或者是非學非無學。什麼是學？指的是慧分別三昧的修行所包含的有學五陰。 什麼是無學？指的是慧分別三昧的修行所包含的無學五陰。 什麼是非學非無學？指的是慧分別三昧的修行所包含的有漏五陰。
一類是修斷，一類是不需要斷，這兩類需要分別。如果是有漏的，那麼就需要修斷；如果是無漏的，那麼就不需要斷。三昧修所包含的身口業以及心不相應行（Citta-viprayukta-samskara，不與心識相應的行），既不是心，也不是心法，也不是心相應。 三昧修所包含的受陰（Vedana-skandha，感受）、想陰（Samjna-skandha，知覺），以及與它們相應的行陰（Samskara-skandha，意志），是心法心相應，心意識就是心。
問：三昧修，有多少心隨轉但不是受相應的？答：一切都應該分別。安住于現法樂三昧修，或者心隨轉但不是受相應，可以作四句分析。心隨轉但不是受相應的是什麼？指的是心隨轉身口業，心隨轉心不相應行以及受。 受相應但不是心隨轉的是什麼？指的是心意識。 心隨轉也是受相應的是什麼？指的是想陰，以及與它相應的行陰。 既不是心隨轉也不是受相應的是什麼？指的是除了心隨轉的心不相應行之外，其餘的心不相應行。 如同安住于現法樂三昧修一樣，知見三昧修、漏盡三昧修也是如此。慧分別三昧修，或者心隨轉但不是受相應，可以作四句分析。心隨轉但不是受相應的是什麼？指的是心隨轉身口業，心隨轉心不相應行以及受。 受相應但不是心隨轉的是什麼？指的是心意識。 心隨轉也是受相應的是什麼？指的是想陰，以及與它相應的行陰。 既不是心隨轉也不是受相應的是什麼？指的是除了心隨轉身口業之外，其餘的身口業，除了心隨轉
【English Translation】 English version Learning. What is learning? It refers to the 'learned' five Skandhas (Skandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) included in the practice of dwelling in the Samadhi (Samadhi, a state of meditative consciousness) of present bliss. What is non-learning? It refers to the 'non-learned' five Skandhas included in the practice of dwelling in the Samadhi of present bliss. What is neither learning nor non-learning? It refers to the 'defiled' five Skandhas (referring to the five Skandhas still bound by afflictions) included in the practice of dwelling in the Samadhi of present bliss. The practice of discerning wisdom Samadhi is either learning, non-learning, or neither learning nor non-learning. What is learning? It refers to the 'learned' five Skandhas included in the practice of discerning wisdom Samadhi. What is non-learning? It refers to the 'non-learned' five Skandhas included in the practice of discerning wisdom Samadhi. What is neither learning nor non-learning? It refers to the 'defiled' five Skandhas included in the practice of discerning wisdom Samadhi.
One is to be abandoned through cultivation, one is not to be abandoned, these two should be distinguished. If it is defiled, then it should be abandoned through cultivation; if it is undefiled, then it does not need to be abandoned. The bodily and verbal actions and the Citta-viprayukta-samskara (Citta-viprayukta-samskara, formations not associated with the mind) included in the Samadhi practice are neither mind, nor mental phenomena, nor associated with the mind. The feeling aggregate (Vedana-skandha, sensation) and perception aggregate (Samjna-skandha, perception) included in the Samadhi practice, and the corresponding mental formations aggregate (Samskara-skandha, volition), are mental phenomena associated with the mind, and mind-consciousness is the mind.
Question: In Samadhi practice, how much of the mind follows along but is not associated with feeling? Answer: Everything should be distinguished. Dwelling in the Samadhi of present bliss, the mind either follows along but is not associated with feeling, which can be analyzed into four possibilities. What is it that the mind follows along but is not associated with feeling? It refers to the mind following along with bodily and verbal actions, the mind following along with formations not associated with the mind, and feeling. What is associated with feeling but the mind does not follow along? It refers to mind-consciousness. What is it that the mind follows along and is also associated with feeling? It refers to the perception aggregate, and the mental formations aggregate associated with it. What is neither followed along by the mind nor associated with feeling? It refers to the formations not associated with the mind, except for those that the mind follows along with, and the remaining formations not associated with the mind. Just like dwelling in the Samadhi of present bliss, so too are the Samadhi of knowledge and vision and the Samadhi of the exhaustion of outflows. The practice of discerning wisdom Samadhi, the mind either follows along but is not associated with feeling, which can be analyzed into four possibilities. What is it that the mind follows along but is not associated with feeling? It refers to the mind following along with bodily and verbal actions, the mind following along with formations not associated with the mind, and feeling. What is associated with feeling but the mind does not follow along? It refers to mind-consciousness. What is it that the mind follows along and is also associated with feeling? It refers to the perception aggregate, and the mental formations aggregate associated with it. What is neither followed along by the mind nor associated with feeling? It refers to the bodily and verbal actions, except for those that the mind follows along with, and the remaining bodily and verbal actions, except for those that the mind follows along with.
心隨轉心不相應行，若余心不相應行。如受，想行亦如是，除其自性。
一無覺無觀，三分別。住現法樂三昧修，或覺隨轉非觀相應，作四句。覺隨轉非觀相應者，廣說如喜心。知見三昧修亦如是。意分別三昧修，廣說如慈心。
問：三昧修，幾見非見處？答：一切應分別。住現法樂三昧修，或見非見處，作四句。見非見處者，謂住現法樂三昧修所攝盡智無生智，所不攝無漏慧。見處非見者，謂見所不攝有漏住現法樂三昧修。見亦見處者，謂世俗正見。非見亦非見處者，謂見所不攝無漏住現法樂三昧修。知見三昧修，或見亦見處、或見處非見。見亦見處者，謂知見三昧修所攝世俗正見，余見處非見。慧分別三昧修，或見非見處，作四句。見非見處者，謂慧分別三昧修所攝盡智無生智，所不攝無漏慧。見處非見者，謂見所不攝有漏慧分別三昧修。見亦見處者，謂世俗正見。非見亦非見處者，謂見所不攝無漏慧分別三昧修。
漏盡三昧修所攝慧，是見非見處，余非見亦非見處。
一切非身見因身見亦非彼因。三昧修所攝身口業及思，此是業非業報，余非業亦非業報。
問：三昧修，幾業非業隨轉？答：一切應分別。住現法樂三昧修、知見三昧修、漏盡三昧修，廣說四句，如禪修多羅中分別
【現代漢語翻譯】 現代漢語譯本：心隨轉屬於心不相應行法（Citta-viprayukta-samskara），如果還有其他心不相應行法也是如此。例如受（Vedana）、想（Samjna）、行（Samskara）也與此類似，除了它們各自的自性（Svalaksana）。
一種是無覺無觀（avitarka-avicara），三種是分別。安住于現法樂三昧（drstadharma-sukha-samadhi）的修行，或者覺（Vitarka）隨轉但與觀（Vicara）不相應，可以作四句分別。覺隨轉但與觀不相應的情況，可以參考喜心（priti-citta）的廣說。知見三昧（jnana-darsana-samadhi）的修行也與此類似。意分別三昧（mano-vikalpa-samadhi）的修行，可以參考慈心（maitri-citta）的廣說。
問：三昧修（samadhi-yoga），在幾種情況下是見（darsana），幾種情況下不是見處（na-darsana-sthana）？答：一切都應該分別。安住于現法樂三昧的修行，或者在見與非見處之間，可以作四句分別。見非見處的情況，是指安住于現法樂三昧的修行所包含的盡智（ksaya-jnana）和無生智（anutpada-jnana），以及不包含的無漏慧（anasrava-prajna）。見處非見的情況，是指見所不包含的有漏（sasrava）安住于現法樂三昧的修行。見亦見處的情況，是指世俗正見（samvrti-samyag-drsti）。非見亦非見處的情況，是指見所不包含的無漏安住于現法樂三昧的修行。知見三昧的修行，或者見亦見處，或者見處非見。見亦見處的情況，是指知見三昧的修行所包含的世俗正見，其餘的屬於見處非見。慧分別三昧的修行，或者見非見處，可以作四句分別。見非見處的情況，是指慧分別三昧的修行所包含的盡智和無生智，以及不包含的無漏慧。見處非見的情況，是指見所不包含的有漏慧分別三昧的修行。見亦見處的情況，是指世俗正見。非見亦非見處的情況，是指見所不包含的無漏慧分別三昧的修行。
漏盡三昧（asrava-ksaya-samadhi）的修行所包含的慧，是見非見處，其餘的屬於非見亦非見處。
一切都不是身見（satkayadristi）的原因，身見也不是它們的原因。三昧修所包含的身口業（kaya-vak-karma）及思（cetana），這是業（karma）而不是業報（karma-vipaka），其餘的既不是業也不是業報。
問：三昧修，在幾種情況下是業（karma）而不是業隨轉（karma-anuvrtti）？答：一切都應該分別。安住于現法樂三昧的修行、知見三昧的修行、漏盡三昧的修行，可以參考禪修多羅（dhyana-sutra）中的廣說四句分別。
【English Translation】 English version: 'Citta-viprayukta-samskara' (mind-disconnected formations) follow the mind; if there are other 'citta-viprayukta-samskara', it is also like that. For example, 'vedana' (feeling), 'samjna' (perception), and 'samskara' (volition) are also similar, except for their own 'svalaksana' (intrinsic nature).
One is 'avitarka-avicara' (without initial and sustained application of thought), and three are discriminations. Practicing 'drstadharma-sukha-samadhi' (the samadhi of dwelling in pleasure in the present life), or 'vitarka' (initial application of thought) follows but is not associated with 'vicara' (sustained application of thought), four possibilities can be made. The case where 'vitarka' follows but is not associated with 'vicara' can be explained in detail as with 'priti-citta' (joyful mind). The practice of 'jnana-darsana-samadhi' (samadhi of knowledge and vision) is also similar. The practice of 'mano-vikalpa-samadhi' (samadhi of mental discrimination) can be explained in detail as with 'maitri-citta' (loving-kindness mind).
Question: In how many cases is 'samadhi-yoga' (samadhi practice) 'darsana' (seeing), and in how many cases is it 'na-darsana-sthana' (not a place of seeing)? Answer: Everything should be distinguished. Practicing 'drstadharma-sukha-samadhi', or between seeing and non-seeing places, four possibilities can be made. The case of seeing non-seeing places refers to 'ksaya-jnana' (knowledge of exhaustion) and 'anutpada-jnana' (knowledge of non-arising) included in the practice of 'drstadharma-sukha-samadhi', and 'anasrava-prajna' (undefiled wisdom) not included. The case of seeing place non-seeing refers to 'sasrava' (defiled) practice of 'drstadharma-sukha-samadhi' not included in seeing. The case of seeing also seeing place refers to 'samvrti-samyag-drsti' (conventional right view). The case of neither seeing nor seeing place refers to 'anasrava' (undefiled) practice of 'drstadharma-sukha-samadhi' not included in seeing. The practice of 'jnana-darsana-samadhi', either seeing also seeing place, or seeing place non-seeing. The case of seeing also seeing place refers to 'samvrti-samyag-drsti' included in the practice of 'jnana-darsana-samadhi', and the rest belongs to seeing place non-seeing. The practice of 'prajna-vikalpa-samadhi' (samadhi of wisdom discrimination), or seeing non-seeing place, four possibilities can be made. The case of seeing non-seeing place refers to 'ksaya-jnana' and 'anutpada-jnana' included in the practice of 'prajna-vikalpa-samadhi', and 'anasrava-prajna' not included. The case of seeing place non-seeing refers to 'sasrava' practice of 'prajna-vikalpa-samadhi' not included in seeing. The case of seeing also seeing place refers to 'samvrti-samyag-drsti'. The case of neither seeing nor seeing place refers to 'anasrava' practice of 'prajna-vikalpa-samadhi' not included in seeing.
The 'prajna' (wisdom) included in the practice of 'asrava-ksaya-samadhi' (samadhi of the exhaustion of outflows) is seeing non-seeing place, and the rest belongs to neither seeing nor seeing place.
Everything is not the cause of 'satkayadristi' (view of self), and 'satkayadristi' is not their cause. The 'kaya-vak-karma' (body and speech actions) and 'cetana' (volition) included in 'samadhi-yoga', this is 'karma' (action) and not 'karma-vipaka' (result of action), and the rest is neither 'karma' nor 'karma-vipaka'.
Question: In how many cases is 'samadhi-yoga' 'karma' and not 'karma-anuvrtti' (following after action)? Answer: Everything should be distinguished. The practice of 'drstadharma-sukha-samadhi', the practice of 'jnana-darsana-samadhi', and the practice of 'asrava-ksaya-samadhi', can refer to the detailed four possibilities in the 'dhyana-sutra' (meditation sutra).
。慧分別三昧修，廣說四句，如聖種修多羅中分別。
三昧修所攝身口業，是造色色非可見色，余非造色色亦非可見色。三昧修所攝身口業，是造色色非有對色，余非造色色亦非有對色。一切是甚深難了，難了甚深。
一切是善亦善因，一切非不善亦非不善因，一切非無記亦非無記因，一切是因緣緣及有因。
問：三昧修，幾次第非次第緣緣？答：一切應分別。三昧修，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起心心法。次第亦次第緣緣者，謂過去現在心心法。非次第亦非次第緣緣者，謂除未來現前必起心心法，若余未來心心法，及身口業心不相應行。
三昧修所攝身口業，是緣緣緣非有緣，余是緣緣緣亦有緣。一切是增上緣緣及有增上。一隨流非流，一非流亦非隨流，二分別。二若有漏，彼隨流非流；若無漏，非流亦非隨流。
菩提品者，謂七覺支。問：云何七？答：謂念覺支乃至舍覺支。
問：此七覺支，幾色幾非色？答：一切非色，一切不可見，一切是無對，一切是無漏，一切是有為，一切是無報，一切從因緣生世所攝，一切是名所攝，一切是外入所攝，一切是智知，一切非斷智知及不斷，一切是應修，一切不穢污，一切是果及有果，一切是不受，
【現代漢語翻譯】 現代漢語譯本：慧分別三昧（Hui Fenbie Sanmei，智慧辨別三昧）的修習，廣泛地宣說了四句分別，就像在《聖種修多羅》（Shengzhong Xiuduo Luo）中所分別的那樣。
三昧修習所包含的身口業，是造色（zaose，可被創造的色法），不是可見色（kejianse，可以被看見的色法）；其餘的不是造色，也不是可見色。三昧修習所包含的身口業，是造色，不是有對色（youduise，有對礙的色法）；其餘的不是造色，也不是有對色。一切都是甚深難懂的，難以理解的甚深。
一切是善，也是善因（shanyin，善的因）；一切不是不善，也不是不善因（bushanyin，不善的因）；一切不是無記（wuji，非善非惡），也不是無記因（wujiyin，無記的因）；一切是因緣緣（yinyuanyuan，因緣的緣）以及有因（youyin，有因的）。
問：三昧修習，有幾種是次第緣緣（cidiyuan yuan，有順序的緣）和非次第緣緣（feicidiyuan yuan，沒有順序的緣）？答：一切都應該分別。三昧修習，或者是次第非次第緣緣，分為三種情況。次第非次第緣緣，指的是未來現前必定生起的心心法（xinxinfa，心和心所法）。次第亦次第緣緣，指的是過去現在的心心法。非次第亦非次第緣緣，指的是除了未來現前必定生起的心心法之外，其餘的未來心心法，以及身口業和心不相應行（xinbuxiangyingxing，與心不相應的行法）。
三昧修習所包含的身口業，是緣緣緣（yuanyuanyuan，緣的緣）而非有緣（youyuan，有緣）；其餘的是緣緣緣也有緣。一切是增上緣緣（zengshangyuanyuan，增上緣的緣）以及有增上（youzengshang，有增上）。一個是隨流（suiliu，隨順流轉），一個不是隨流；一個不是隨流也不是非隨流，這兩種情況要分別。兩種情況：如果是有漏（youlou，有煩惱）的，那麼是隨流非流；如果是無漏（wulou，沒有煩惱）的，那麼不是隨流也不是非隨流。
菩提品（putipin，覺悟的品類），指的是七覺支（qijuezhi，七種覺悟的支分）。問：什麼是七覺支？答：指的是念覺支（nianjuezhi，憶念的覺悟支分）乃至舍覺支（shejuezhi，捨棄的覺悟支分）。
問：這七覺支，有幾種是色法（sefa，物質現象），有幾種是非色法（feisefa，非物質現象）？答：一切都是非色法，一切都是不可見的，一切都是無對的（wudui de，沒有對礙的），一切都是無漏的，一切都是有為的（youwei de，有生滅變化的），一切都是無報的（wubao de，沒有果報的），一切都是從因緣生（yinyuan sheng，從因緣產生）的，被世間所包含，一切都是名所包含（mingsuo baohan，被精神現象所包含），一切都是外入所包含（wairu suo baohan，被外入所包含），一切都是智所知（zhisuozhi，被智慧所知），一切都不是斷智知（duanzhizhi，斷滅的智慧所知）以及不斷（buduan，不間斷），一切都是應該修習的，一切都不染污，一切都是果以及有果（youguo，有果報），一切都是不受的。
【English Translation】 English version: The cultivation of Hui Fenbie Sanmei (Wisdom Discernment Samadhi), extensively explains the fourfold distinctions, just as distinguished in the Shengzhong Xiuduo Luo (Arya-gotra Sutra).
The body and speech karma included in the Samadhi cultivation are created matter (zaose, created form), not visible matter (kejianse, visible form); the rest are not created matter, nor are they visible matter. The body and speech karma included in the Samadhi cultivation are created matter, not resistant matter (youduise, form with resistance); the rest are not created matter, nor are they resistant matter. Everything is profoundly difficult to understand, difficult to understand profoundly.
Everything is good and also a cause of good (shanyin, cause of good); everything is not unwholesome and also not a cause of unwholesome (bushanyin, cause of unwholesome); everything is not neutral (wuji, neither good nor unwholesome) and also not a cause of neutral (wujiyin, cause of neutral); everything is a condition of conditions (yinyuanyuan, condition of conditions) and has a cause (youyin, has a cause).
Question: In Samadhi cultivation, how many are sequential conditions (cidiyuan yuan, conditions in sequence) and non-sequential conditions (feicidiyuan yuan, conditions not in sequence)? Answer: Everything should be distinguished. Samadhi cultivation is either sequential or non-sequential conditions, divided into three situations. Sequential and non-sequential conditions refer to the mind and mental factors (xinxinfa, mind and mental factors) that will definitely arise in the future. Sequential and also sequential conditions refer to the mind and mental factors of the past and present. Non-sequential and also non-sequential conditions refer to the remaining future mind and mental factors, except for the mind and mental factors that will definitely arise in the future, as well as body and speech karma and mental formations not corresponding to mind (xinbuxiangyingxing, formations not corresponding to mind).
The body and speech karma included in Samadhi cultivation are conditions of conditions (yuanyuanyuan, conditions of conditions) and not conditioned (youyuan, conditioned); the rest are conditions of conditions and also conditioned. Everything is a dominant condition of conditions (zengshangyuanyuan, dominant condition of conditions) and also has dominance (youzengshang, has dominance). One is flowing (suiliu, flowing along), one is not flowing; one is not flowing and also not non-flowing, these two situations should be distinguished. Two situations: if it is defiled (youlou, with afflictions), then it is flowing and not non-flowing; if it is undefiled (wulou, without afflictions), then it is not flowing and also not non-flowing.
Bodhi factors (putipin, factors of enlightenment) refer to the seven factors of enlightenment (qijuezhi, seven branches of enlightenment). Question: What are the seven factors? Answer: They refer to the mindfulness enlightenment factor (nianjuezhi, mindfulness branch of enlightenment) up to the equanimity enlightenment factor (shejuezhi, equanimity branch of enlightenment).
Question: Of these seven factors of enlightenment, how many are form (sefa, material phenomena) and how many are non-form (feisefa, non-material phenomena)? Answer: Everything is non-form, everything is invisible, everything is without resistance (wudui de, without resistance), everything is undefiled, everything is conditioned (youwei de, conditioned), everything is without retribution (wubao de, without karmic result), everything arises from conditions (yinyuan sheng, arises from conditions), is included in the world, everything is included in name (mingsuo baohan, included in mental phenomena), everything is included in external sense bases (wairu suo baohan, included in external sense bases), everything is known by wisdom (zhisuozhi, known by wisdom), everything is not terminated wisdom knowledge (duanzhizhi, terminated wisdom knowledge) and also not uninterrupted (buduan, uninterrupted), everything should be cultivated, everything is not defiled, everything is a result and also has a result (youguo, has a result), everything is not received.
一切非四大造，一切是有上，一切非有，一切因相應。
善二處少分攝七覺支，七覺支亦攝善二處少分。不善處所不攝、無記處所不攝、漏處所不攝、有漏處所不攝。無漏二處少分攝七覺支，七覺支亦攝無漏二處少分。一切或過去或未來或現在，一切是善，一切是不繫。
問：覺支，幾學幾無學？答：一切應分別。念覺支，或學、或無學。云何學？謂學意思惟相應念覺支。云何無學？謂無學意思惟相應念覺支。如念覺支，餘一切亦如是。
一切是不斷，一切是心法心相應。一心隨轉非受相應，六心隨轉亦受相應。一切心隨轉想行相應，除其自性。
問：覺支，幾覺隨轉非觀相應？答：一切應分別。念覺支，或有覺有觀、或無覺有觀、或無覺無觀。云何有覺有觀？謂有覺有觀意思惟相應念覺支。云何無覺有觀？謂無覺有觀意思惟相應念覺支。云何無覺無觀？謂無覺無觀意思惟相應念覺支。如念覺支，擇法、精進、猗、定、舍覺支亦如是。喜覺支，或有覺有觀、或無覺無觀。云何有覺有觀？謂有覺有觀意思惟相應喜覺支。云何無覺無觀？謂無覺無觀意思惟相應喜覺支。
亦非見亦非見處，一分別。擇法覺支所攝盡智無生智，所不攝無漏慧，是見非見處，余非見亦非見處。
一切非身
見因身見亦非彼因，一切非業亦非業報，一切是業隨轉非業，一切非造色色非可見色，一切非造色色非有對色，一切是甚深難了、難了甚深。
一切是善亦善因，一切非不善亦非不善因，一切非無記亦非無記因，一切是因緣緣亦有因。
問：覺支，幾次第非次第緣緣？答：一切應分別。念覺支，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起念覺支。次第亦次第緣緣者，謂過去現在念覺支。非次第亦非次第緣緣者，謂除未來現前必起念覺支，若余未來念覺支。如念覺支，餘一切亦如是。一切是緣緣緣亦有緣，一切是增上緣緣及有增上，一切非流亦非隨流。
眾事分阿毗曇論卷第十 大正藏第 26 冊 No. 1541 眾事分阿毗曇論
眾事分阿毗曇論卷第十一
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
千問論品第七之四
根者，謂二十二根。問：此二十二根，幾色、幾非色？答七是色，十五非色。一切不可見。七有對，十五無對。十有漏，三無漏，九分別。意根，或有漏、或無漏。云何有漏？謂有漏意思惟相應意根。云何無漏？謂無漏意思惟相應意根。如意根，樂根、喜根、舍根、信、精進、念、定、慧根亦如是。一切是有為
【現代漢語翻譯】 現代漢語譯本：
見解認為身體是『我』，但身體的見解並非『我』的原因。一切都不是業，也不是業的報應。一切都是隨著業而轉變，而不是業本身。一切都不是被創造的，也不是可見的色（Rupa，物質現象）。一切都不是被創造的，也不是有對的色（物質現象）。一切都是非常深奧難以理解的，難以理解其深奧之處。
一切都是善，也是善的原因。一切都不是不善，也不是不善的原因。一切都不是無記（中性），也不是無記的原因。一切都是因緣，因緣也有其原因。
問：覺支（Bojjhanga，菩提的組成部分），有多少是次第（先後順序）的因緣，有多少是非次第的因緣？答：一切都應該分別來看。念覺支（Sati-sambojjhanga，正念的組成部分），有的是次第的因緣，有的不是次第的因緣，分為三種情況。次第非次第的因緣，指的是未來將要生起的念覺支。次第也是次第的因緣，指的是過去和現在的念覺支。非次第也非次第的因緣，指的是除了未來將要生起的念覺支之外，其餘未來的念覺支。如同念覺支一樣，其餘一切覺支也是如此。一切都是因緣，因緣也有其因緣。一切都是增上緣（Adhipati Paccaya，強有力的條件），增上緣也有其增上。一切都不是流（Sota，煩惱之流），也不是隨流（Anusota，順應煩惱之流）。
《眾事分阿毗曇論》卷第十 大正藏第26冊 No. 1541 《眾事分阿毗曇論》
《眾事分阿毗曇論》卷第十一
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
千問論品第七之四
根（Indriya，官能），指的是二十二根。問：這二十二根中，有多少是色（Rupa，物質現象），有多少是非色（Arupa，非物質現象）？答：七個是色，十五個是非色。一切都是不可見的。七個是有對（Sapratigha，有障礙的），十五個是無對（Apratigha，無障礙的）。十個是有漏（Sasrava，有煩惱的），三個是無漏（Anasrava，無煩惱的），九個是分別的。意根（Mano-indriya，意識的官能），有的是有漏的，有的是無漏的。什麼是有漏的？指的是與有漏意思惟相應的意根。什麼是無漏的？指的是與無漏意思惟相應的意根。如同意根一樣，樂根（Sukha-indriya，快樂的官能）、喜根（Somanassa-indriya，喜悅的官能）、舍根（Upekkha-indriya，捨棄的官能）、信根（Saddha-indriya，信的官能）、精進根（Viriya-indriya，精進的官能）、念根（Sati-indriya，正念的官能）、定根（Samadhi-indriya，禪定的官能）、慧根（Panna-indriya，智慧的官能）也是如此。一切都是有為（Sankhata，有條件的）。
【English Translation】 English version:
The view that the body is 'self' is not the cause of that view. Everything is neither karma nor the result of karma. Everything follows the course of karma, but is not karma itself. Everything is neither created nor visible form (Rupa, material phenomena). Everything is neither created nor tangible form. Everything is profoundly difficult to understand, difficult to understand its profoundness.
Everything is good and also the cause of good. Everything is neither unwholesome nor the cause of unwholesome. Everything is neither neutral nor the cause of neutral. Everything is a condition, and conditions also have their causes.
Question: Of the enlightenment factors (Bojjhanga, components of enlightenment), how many are conditioned by sequential causes, and how many are conditioned by non-sequential causes? Answer: Everything should be distinguished. The mindfulness enlightenment factor (Sati-sambojjhanga, component of mindfulness) is sometimes conditioned by sequential causes and sometimes by non-sequential causes, divided into three cases. 'Sequential non-sequential causes' refers to the mindfulness enlightenment factor that will necessarily arise in the future. 'Sequential also sequential causes' refers to the mindfulness enlightenment factor in the past and present. 'Non-sequential also non-sequential causes' refers to the remaining future mindfulness enlightenment factors, excluding those that will necessarily arise in the future. Just like the mindfulness enlightenment factor, everything else is the same. Everything is a condition, and conditions also have their conditions. Everything is a dominant condition (Adhipati Paccaya, powerful condition), and dominant conditions also have their dominance. Everything is neither a stream (Sota, stream of defilements) nor following the stream (Anusota, following the stream of defilements).
《Abhidharma-samuccaya-pada-sastra》Volume 10 T26, No. 1541 《Abhidharma-samuccaya-pada-sastra》
《Abhidharma-samuccaya-pada-sastra》Volume 11
Composed by Venerable Vasumitra
Translated by Tripitaka Gunabhadra of Song Dynasty and Bodhiyashas
Chapter 7.4 of Thousand Questions
Faculties (Indriya, faculties) refer to the twenty-two faculties. Question: Of these twenty-two faculties, how many are form (Rupa, material phenomena) and how many are non-form (Arupa, non-material phenomena)? Answer: Seven are form, and fifteen are non-form. Everything is invisible. Seven are tangible (Sapratigha, obstructive), and fifteen are intangible (Apratigha, non-obstructive). Ten are defiled (Sasrava, with outflows), three are undefiled (Anasrava, without outflows), and nine are discriminative. The mind faculty (Mano-indriya, faculty of mind) is sometimes defiled and sometimes undefiled. What is defiled? It refers to the mind faculty associated with defiled mental activity. What is undefiled? It refers to the mind faculty associated with undefiled mental activity. Just like the mind faculty, so are the faculty of pleasure (Sukha-indriya, faculty of pleasure), the faculty of joy (Somanassa-indriya, faculty of joy), the faculty of equanimity (Upekkha-indriya, faculty of equanimity), the faculty of faith (Saddha-indriya, faculty of faith), the faculty of vigor (Viriya-indriya, faculty of vigor), the faculty of mindfulness (Sati-indriya, faculty of mindfulness), the faculty of concentration (Samadhi-indriya, faculty of concentration), and the faculty of wisdom (Panna-indriya, faculty of wisdom). Everything is conditioned (Sankhata, conditioned).
。
一有報，十一無報，十分別。意根，或有報、或無報。云何有報？謂不善善有漏意根。云何無報？謂無記無漏意根。如意根，樂根、喜根、舍根亦如是。
苦根，或有報、或無報。云何有報？謂善不善苦根。云何無報？謂無記苦根。信、精進、念、定、慧根，若有漏，彼有報；若無漏，彼無報。
一切從因緣生世所攝。七是色所攝，十五是名所攝。八是內入所攝，十一是外入所攝，三分別。未知當知根、已知根、無知根所攝心意識，是內入所攝，余是外入所攝。
一切是智知。十是斷智知及斷，三非斷智知及不斷，九分別。九若有漏，彼斷智知及斷；若無漏，非斷智知及不斷。八應修，八不應修，六分別。意根，或應修、或不應修。云何應修？謂善意根。云何不應修？謂不善、無記意根。如意根，樂根、苦根、喜根、舍根亦如是。憂根，或應修、或不應修。云何應修？謂善憂根。云何不應修？謂不善憂根。
十六不穢污，六分別。意根，或穢污、或不穢污。云何穢污？謂隱沒。云何不穢污？謂不隱沒。如意根，樂根、苦根、喜根、憂根、舍根亦如是。
一切是果及有果。十五不受，七分別。眼根，或受、或不受。云何受？若自性受。云何不受？若非自性受。如眼根，耳根、
【現代漢語翻譯】 現代漢語譯本： 一種情況有果報，十一種情況沒有果報，十分不同。意根（manas-indriya，意識的根源），或者有果報，或者沒有果報。什麼情況是有果報？指不善和善的有漏意根。什麼情況是沒有果報？指無記和無漏意根。如同意根一樣，樂根（sukha-indriya，快樂的根源）、喜根（saumanasya-indriya，喜悅的根源）、舍根（upeksha-indriya，捨棄的根源）也是如此。 苦根（duhkha-indriya，痛苦的根源），或者有果報，或者沒有果報。什麼情況是有果報？指善和不善的苦根。什麼情況是沒有果報？指無記的苦根。信根（shraddha-indriya，信心的根源）、精進根（virya-indriya，精進的根源）、念根（smriti-indriya，正念的根源）、定根（samadhi-indriya，禪定的根源）、慧根（prajna-indriya，智慧的根源），如果有漏，它們就有果報；如果無漏，它們就沒有果報。 一切都是由因緣所生，為世間所攝。七種為色所攝，十五種為名所攝。八種為內入所攝，十一種為外入所攝，三種需要分別。未知當知根（anajnatavajnanendriya，未知當知的根）、已知根（ajnatendriya，已知的根）、無知根（ajnaindriya，無知的根）所攝的心意識，是內入所攝，其餘是外入所攝。 一切都是智所知。十種是斷智所知及斷，三種是非斷智所知及不斷，九種需要分別。九種如果有漏，它們就是斷智所知及斷；如果無漏，它們就是非斷智所知及不斷。八種應該修習，八種不應該修習，六種需要分別。意根，或者應該修習，或者不應該修習。什麼情況應該修習？指善的意根。什麼情況不應該修習？指不善和無記的意根。如同意根一樣，樂根、苦根、喜根、舍根也是如此。憂根（daurmanasya-indriya，憂愁的根源），或者應該修習，或者不應該修習。什麼情況應該修習？指善的憂根。什麼情況不應該修習？指不善的憂根。 十六種是不穢污的，六種需要分別。意根，或者是穢污的，或者是不穢污的。什麼情況是穢污的？指隱沒。什麼情況是不穢污的？指不隱沒。如同意根一樣，樂根、苦根、喜根、憂根、舍根也是如此。 一切都是果以及有果。十五種是不受的，七種需要分別。眼根（cakshur-indriya，眼睛的根源），或者是受的，或者是不受的。什麼情況是受的？如果是自性受。什麼情況是不受的？如果不是自性受。如同眼根一樣，耳根（shrotra-indriya，耳朵的根源）...
【English Translation】 English version: One has retribution, eleven have no retribution, quite distinct. Manas-indriya (the faculty of mind), either has retribution or has no retribution. What has retribution? Namely, unwholesome and wholesome defiled manas-indriya. What has no retribution? Namely, indeterminate and undefiled manas-indriya. Just like manas-indriya, so are sukha-indriya (the faculty of pleasure), saumanasya-indriya (the faculty of joy), and upeksha-indriya (the faculty of equanimity). Duhkha-indriya (the faculty of pain), either has retribution or has no retribution. What has retribution? Namely, wholesome and unwholesome duhkha-indriya. What has no retribution? Namely, indeterminate duhkha-indriya. Shraddha-indriya (the faculty of faith), virya-indriya (the faculty of vigor), smriti-indriya (the faculty of mindfulness), samadhi-indriya (the faculty of concentration), and prajna-indriya (the faculty of wisdom), if defiled, they have retribution; if undefiled, they have no retribution. Everything arises from conditions and is included in the world. Seven are included in form, fifteen are included in name. Eight are included in the internal sense bases, eleven are included in the external sense bases, three are to be distinguished. The mind-consciousness included in anajnatavajnanendriya (the faculty of 'I shall know the unknown'), ajnatendriya (the faculty of knowledge), and ajnaindriya (the faculty of the unknowable) is included in the internal sense bases; the rest are included in the external sense bases. Everything is known by wisdom. Ten are known by wisdom of abandonment and are abandoned, three are not known by wisdom of abandonment and are not abandoned, nine are to be distinguished. If the nine are defiled, they are known by wisdom of abandonment and are abandoned; if undefiled, they are not known by wisdom of abandonment and are not abandoned. Eight should be cultivated, eight should not be cultivated, six are to be distinguished. Manas-indriya, either should be cultivated or should not be cultivated. What should be cultivated? Namely, wholesome manas-indriya. What should not be cultivated? Namely, unwholesome and indeterminate manas-indriya. Just like manas-indriya, so are sukha-indriya, duhkha-indriya, saumanasya-indriya, and upeksha-indriya. Daurmanasya-indriya (the faculty of displeasure), either should be cultivated or should not be cultivated. What should be cultivated? Namely, wholesome daurmanasya-indriya. What should not be cultivated? Namely, unwholesome daurmanasya-indriya. Sixteen are unpolluted, six are to be distinguished. Manas-indriya, either is polluted or is unpolluted. What is polluted? Namely, obscured. What is unpolluted? Namely, unobscured. Just like manas-indriya, so are sukha-indriya, duhkha-indriya, saumanasya-indriya, daurmanasya-indriya, and upeksha-indriya. Everything is a result and has a result. Fifteen are not experienced, seven are to be distinguished. Cakshur-indriya (the faculty of the eye), either is experienced or is not experienced. What is experienced? If it is experienced by its own nature. What is not experienced? If it is not experienced by its own nature. Just like cakshur-indriya, so is shrotra-indriya (the faculty of the ear)...
鼻根、舌根、身根、男根、女根亦如是。
七四大造，十五非四大造。一切是有上。十是有，三非有，九分別。九若有漏，彼是有；若無漏，彼非有。八因不相應，十四因相應。
或善處攝非根，作四句。善處攝非根者，謂善色陰想陰，根所不攝善行陰，及數滅。根攝非善處者，謂八根六根少分。善處攝亦根者，謂八根六根少分。非善處攝亦非根者，謂不善色陰想陰，根所不攝不善行陰，根所不攝無記色陰想陰，根所不攝無記行陰，及虛空非數滅。
或不善處攝非根，作四句，不善處攝非根者，謂不善色陰想陰，根所不攝不善行陰。根攝非不善處者，謂十六根六根少分。不善處攝亦根攝者，謂六根少分。非不善處攝亦非根者，謂善色陰想陰，根所不攝善行陰及數滅，根所不攝無記色陰想陰，根所不攝無記行陰，及虛空、非數滅。
或無記處攝非根，作四句。無記處攝非根者，謂根所不攝無記色陰想陰，根所不攝無記行陰，虛空及非數滅。根攝非無記處者，謂九根及五根少分。無記處攝亦根者，謂八根及五根少分。非無記處攝亦非根者，謂善色陰想陰，根所不攝善行陰及數滅，及不善色陰想陰，根所不攝不善行陰。漏處所不攝。或有漏處攝非根，作四句。有漏處攝非根者，謂根所不攝有漏色陰
【現代漢語翻譯】 現代漢語譯本 鼻根（控制嗅覺的感官）、舌根（控制味覺的感官）、身根（控制觸覺的感官）、男根（男性生殖器官）、女根（女性生殖器官）也是如此。 七十四種由四大（地、水、火、風）所造，十五種不是由四大所造。一切法都是有上的（有界限的）。十種是有，三種是非有，九種是分別。九種若是有漏（受煩惱影響的），它們就是有；若是無漏（不受煩惱影響的），它們就不是有。八種因不相應，十四種因相應。 或者，屬於善處（好的狀態）但不被根（感官）所包含，構成四句（四種情況）。屬於善處但不被根所包含的是：善的色陰（物質的集合）、想陰（知覺的集合）、根所不包含的善的行陰（意志行為的集合），以及數滅（通過智慧力而達到的滅盡狀態）。被根所包含但不屬於善處的是：八根和六根的小部分。屬於善處也被根所包含的是：八根和六根的小部分。不屬於善處也不被根所包含的是：不善的色陰、想陰，根所不包含的不善的行陰，根所不包含的無記（非善非惡）的色陰、想陰，根所不包含的無記的行陰，以及虛空和非數滅（非通過智慧力而達到的滅盡狀態）。 或者，屬於不善處（不好的狀態）但不被根所包含，構成四句。屬於不善處但不被根所包含的是：不善的色陰、想陰，根所不包含的不善的行陰。被根所包含但不屬於不善處的是：十六根和六根的小部分。屬於不善處也被根所包含的是：六根的小部分。不屬於不善處也不被根所包含的是：善的色陰、想陰，根所不包含的善的行陰以及數滅，根所不包含的無記的色陰、想陰，根所不包含的無記的行陰，以及虛空、非數滅。 或者，屬於無記處（非善非惡的狀態）但不被根所包含，構成四句。屬於無記處但不被根所包含的是：根所不包含的無記的色陰、想陰，根所不包含的無記的行陰，虛空以及非數滅。被根所包含但不屬於無記處的是：九根和五根的小部分。屬於無記處也被根所包含的是：八根和五根的小部分。不屬於無記處也不被根所包含的是：善的色陰、想陰，根所不包含的善的行陰以及數滅，以及不善的色陰、想陰，根所不包含的不善的行陰。有漏處（受煩惱影響的狀態）所不包含的。或者，屬於有漏處但不被根所包含，構成四句。屬於有漏處但不被根所包含的是：根所不包含的有漏的色陰
【English Translation】 English version The nose-organ (sense controlling smell), the tongue-organ (sense controlling taste), the body-organ (sense controlling touch), the male organ, and the female organ are also like that. Seventy-four are made by the four great elements (earth, water, fire, wind), and fifteen are not made by the four great elements. Everything is limited (has an upper bound). Ten are 'is', three are 'is not', and nine are distinctions. If the nine are with outflows (influenced by defilements), then they 'is'; if they are without outflows (not influenced by defilements), then they 'is not'. Eight causes are not corresponding, and fourteen causes are corresponding. Or, what is included in the wholesome realm (good state) but not encompassed by the organs (senses), forming four possibilities. What is included in the wholesome realm but not encompassed by the organs is: wholesome form aggregate (collection of matter), perception aggregate (collection of perception), wholesome volitional activities aggregate (collection of volitional actions) not encompassed by the organs, and cessation attained through wisdom (numberless cessation). What is encompassed by the organs but not included in the wholesome realm is: eight organs and a small portion of six organs. What is included in the wholesome realm and also encompassed by the organs is: eight organs and a small portion of six organs. What is neither included in the wholesome realm nor encompassed by the organs is: unwholesome form aggregate, perception aggregate, unwholesome volitional activities aggregate not encompassed by the organs, indeterminate (neither wholesome nor unwholesome) form aggregate, perception aggregate not encompassed by the organs, indeterminate volitional activities aggregate not encompassed by the organs, and space and cessation not attained through wisdom. Or, what is included in the unwholesome realm (bad state) but not encompassed by the organs, forming four possibilities. What is included in the unwholesome realm but not encompassed by the organs is: unwholesome form aggregate, perception aggregate, unwholesome volitional activities aggregate not encompassed by the organs. What is encompassed by the organs but not included in the unwholesome realm is: sixteen organs and a small portion of six organs. What is included in the unwholesome realm and also encompassed by the organs is: a small portion of six organs. What is neither included in the unwholesome realm nor encompassed by the organs is: wholesome form aggregate, perception aggregate, wholesome volitional activities aggregate not encompassed by the organs, and cessation attained through wisdom, indeterminate form aggregate, perception aggregate not encompassed by the organs, indeterminate volitional activities aggregate not encompassed by the organs, and space, cessation not attained through wisdom. Or, what is included in the indeterminate realm (neither good nor bad state) but not encompassed by the organs, forming four possibilities. What is included in the indeterminate realm but not encompassed by the organs is: indeterminate form aggregate, perception aggregate not encompassed by the organs, indeterminate volitional activities aggregate not encompassed by the organs, space, and cessation not attained through wisdom. What is encompassed by the organs but not included in the indeterminate realm is: nine organs and a small portion of five organs. What is included in the indeterminate realm and also encompassed by the organs is: eight organs and a small portion of five organs. What is neither included in the indeterminate realm nor encompassed by the organs is: wholesome form aggregate, perception aggregate, wholesome volitional activities aggregate not encompassed by the organs, and cessation attained through wisdom, and unwholesome form aggregate, perception aggregate, unwholesome volitional activities aggregate not encompassed by the organs. What is not encompassed by the realm with outflows (state influenced by defilements). Or, what is included in the realm with outflows but not encompassed by the organs, forming four possibilities. What is included in the realm with outflows but not encompassed by the organs is: form aggregate with outflows not encompassed by the organs.
想陰，根所不攝有漏行陰。根攝非有漏處者，謂三根及九根少分。有漏處攝亦根者，謂十根及九根少分。非有漏處攝亦非根者，謂無漏色陰想陰，根所不攝無漏行陰及無為。或無漏處攝非根，作四句。無漏處攝非根者，謂無漏色陰想陰，根所不攝無漏行陰及無為。根攝非無漏處者，謂十根及九根少分。無漏處攝亦根攝者，謂三根及九根少分。非無漏處攝亦非根者，謂根所不攝有漏色陰想陰，根所不攝有漏行陰。
一切或過去或未來或現在。八善，八無記，六分別。意根，或善、或不善、或無記。云何善？謂善意思惟相應意根。云何不善？謂不善意思惟相應意根。云何無記？謂無記意思惟相應意根。如意根，樂、苦、喜、舍根亦如是。憂根，或善、或不善。云何善？謂善意思惟相應憂根。云何不善？謂不善意思惟相應憂根。
四欲界系，三不繫，十五分別。眼根，或欲界系、或色界系。云何欲界系？謂眼根欲界系四大所造。云何色界系？謂眼根色界系四大所造。如眼根，耳鼻舌身根亦如是。命根，或欲界系、或色界系、或無色界系。云何欲界系？謂欲界繫命。云何色界系？謂色界繫命。云何無色界系？謂無色界繫命。意根，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂欲界系意思惟相應意根
【現代漢語翻譯】 現代漢語譯本：想陰（Saññākkhandha），不被根所包含的是有漏的行陰（Saṅkhārakkhandha）。被根包含但不是有漏處的是，指三根（三受根：樂受、苦受、舍受）及九根（九根：眼根、耳根、鼻根、舌根、身根、命根、意根、女根、男根）的小部分。被有漏處包含也是根的是，指十根（十一切處：地、水、火、風、青、黃、赤、白、空、識）及九根的小部分。不是有漏處包含也不是根的是，指無漏的色陰（Rūpakkhandha）、想陰，不被根包含的無漏行陰及無為法（Asaṅkhata）。或者被無漏處包含但不是根，作四句分別。被無漏處包含但不是根的是，指無漏的色陰、想陰，不被根包含的無漏行陰及無為法。被根包含但不是無漏處的是，指十根及九根的小部分。被無漏處包含也被根包含的是，指三根及九根的小部分。不是無漏處包含也不是根的是，指不被根包含的有漏色陰、想陰，不被根包含的有漏行陰。
一切法，或者是過去、或者是未來、或者是現在。八善法，八無記法，六種分別。意根（Manindriya），或者善、或者不善、或者無記。什麼是善？指與善意思惟相應的意根。什麼是不善？指與不善意思惟相應的意根。什麼是無記？指與無記意思惟相應的意根。如意根，樂根（Sukhindriya）、苦根（Dukkhendriya）、喜根（Somanassindriya）、舍根（Upekkhindriya）也是這樣。憂根（Domanassindriya），或者善、或者不善。什麼是善？指與善意思惟相應的憂根。什麼是不善？指與不善意思惟相應的憂根。
四種欲界系（Kāmadhātu），三種不繫（Asaikkha），十五種分別。眼根（Cakkhundriya），或者欲界系、或者色界系（Rūpadhātu）。什麼是欲界系？指眼根是欲界系四大所造。什麼是色界系？指眼根是色界系四大所造。如眼根，耳根（Sotindriya）、鼻根（Ghānindriya）、舌根（Jivhindriya）、身根（Kāyindriya）也是這樣。命根（Jīvitindriya），或者欲界系、或者色界系、或者無色界系（Arūpadhātu）。什麼是欲界系？指欲界系的命。什麼是色界系？指色界系的命。什麼事無色界系？指無色界系的命。意根，或者欲界系、或者色界系、或者無色界系、或者不繫。什麼是欲界系？指欲界系意思惟相應的意根。
【English Translation】 English version: The Saññākkhandha (aggregate of perception), the Saṅkhārakkhandha (aggregate of mental formations) that is not included by the roots is the contaminated. That which is included by the roots but is not a contaminated realm refers to the three roots (three feeling roots: pleasure, pain, and neutral feeling) and a small portion of the nine roots (nine roots: eye, ear, nose, tongue, body, life, mind, female, and male). That which is included by the contaminated realm and is also a root refers to the ten roots (ten all-encompassing bases: earth, water, fire, wind, blue, yellow, red, white, space, and consciousness) and a small portion of the nine roots. That which is neither included by the contaminated realm nor a root refers to the uncontaminated Rūpakkhandha (aggregate of form), Saññākkhandha, the uncontaminated Saṅkhārakkhandha not included by the roots, and the Asaṅkhata (unconditioned). Or, that which is included by the uncontaminated realm but is not a root, make four distinctions. That which is included by the uncontaminated realm but is not a root refers to the uncontaminated Rūpakkhandha, Saññākkhandha, the uncontaminated Saṅkhārakkhandha not included by the roots, and the Asaṅkhata. That which is included by the roots but is not an uncontaminated realm refers to the ten roots and a small portion of the nine roots. That which is included by the uncontaminated realm and also included by the roots refers to the three roots and a small portion of the nine roots. That which is neither included by the uncontaminated realm nor a root refers to the contaminated Rūpakkhandha and Saññākkhandha not included by the roots, and the contaminated Saṅkhārakkhandha not included by the roots.
All phenomena, whether past, future, or present. Eight wholesome dharmas, eight neutral dharmas, six distinctions. The Manindriya (mind root), whether wholesome, unwholesome, or neutral. What is wholesome? It refers to the mind root associated with wholesome thought. What is unwholesome? It refers to the mind root associated with unwholesome thought. What is neutral? It refers to the mind root associated with neutral thought. Like the mind root, the Sukhindriya (pleasure root), Dukkhendriya (pain root), Somanassindriya (joy root), and Upekkhindriya (equanimity root) are also like this. The Domanassindriya (sorrow root), whether wholesome or unwholesome. What is wholesome? It refers to the sorrow root associated with wholesome thought. What is unwholesome? It refers to the sorrow root associated with unwholesome thought.
Four realms of the Kāmadhātu (desire realm), three Asaikkha (beyond training), fifteen distinctions. The Cakkhundriya (eye root), whether belonging to the desire realm or the Rūpadhātu (form realm). What belongs to the desire realm? It refers to the eye root made of the four great elements belonging to the desire realm. What belongs to the form realm? It refers to the eye root made of the four great elements belonging to the form realm. Like the eye root, the Sotindriya (ear root), Ghānindriya (nose root), Jivhindriya (tongue root), and Kāyindriya (body root) are also like this. The Jīvitindriya (life root), whether belonging to the desire realm, the form realm, or the Arūpadhātu (formless realm). What belongs to the desire realm? It refers to the life belonging to the desire realm. What belongs to the form realm? It refers to the life belonging to the form realm. What belongs to the formless realm? It refers to the life belonging to the formless realm. The mind root, whether belonging to the desire realm, the form realm, the formless realm, or beyond training. What belongs to the desire realm? It refers to the mind root associated with thought belonging to the desire realm.
。云何色界系？謂色界系意思惟相應意根。云何無色界系？謂無色界系意思惟相應意根。云何不繫？謂無漏意思惟相應意根。如意根，舍根、信、精進、念、定、慧根亦如是。樂根，或欲界系、或色界系、或不繫。云何欲界系？謂欲界系意思惟相應樂根。云何色界系？謂色界系意思惟相應樂根。云何不繫？謂無漏意思惟相應業根。如樂根，喜根亦如是。
二學，一無學，十非學非無學，九分別。意根，或學、或無學、或非學非無學。云何學？謂學意思惟相應意根。無學，即無學意思惟相應亦如是。云何非學非無學？謂有漏意思惟相應意根。如意根，樂、喜、舍根，信、精進、念、定、慧根亦如是。
九修斷，三不斷，十分別。意根，或見斷、或修斷、或不斷。云何見斷？若意根隨信行、隨法行人無間忍等斷，廣說如分別諸入品。云何修斷？謂如前廣說。云何不斷？謂無漏意根。如意根，舍根亦如是。
樂根，或見斷、或修斷、或不斷。云何見斷？若樂根隨信行、隨法行人無間忍等斷。彼云何斷？謂見斷二十八使相應樂根。云何修斷？若樂根學見跡修斷。彼云何斷？謂修斷五使相應樂根，及不穢污有漏樂根。云何不斷？謂無漏樂根(二十八者，三禪四諦二十八；五者，三禪思惟三、欲界思惟貪及無明
【現代漢語翻譯】 現代漢語譯本： 什麼是系（Śaikṣa，有學）？是指與有學意思惟相應的意根（manendriya，意根）。什麼是無系（Aśaikṣa，無學）？是指與無學意思惟相應的意根。什麼是不繫（Asaiksa，非學非無學）？是指與無漏意思惟相應的意根。如同意根一樣，舍根（upekṣendriya，舍根）、信（śraddhā，信）、精進（vīrya，精進）、念（smṛti，念）、定（samādhi，定）、慧根（prajñendriya，慧根）也是如此。樂根（sukhendriya，樂根），或者屬於欲界系（kāmadhātu-saṃyojana，欲界所繫）、或者屬於系、或者屬於不繫。什麼是欲界系？是指與欲界系意思惟相應的樂根。什麼是系？是指與**系意思惟相應的樂根。什麼是不繫？是指與無漏意思惟相應的樂根。如同樂根一樣，喜根（saumanasyendriya，喜根）也是如此。
二學（dve śaikṣāḥ，二種有學），一無學（ekā aśaikṣā，一種無學），十非學非無學（daśa naiva śaikṣānāśaikṣāḥ，十種非有學非無學），九分別（nava vikalpāḥ，九種分別）。意根，或者是有學、或者是無學、或者是非學非無學。什麼是學？是指與有學意思惟相應的意根。無學，即指與無學意思惟相應的意根也是如此。什麼是非學非無學？是指與有漏意思惟相應的意根。如同意根一樣，樂、喜、舍根，信、精進、念、定、慧根也是如此。
九修斷（nava bhāvanā-prahātavyāḥ，九種修所斷），三不斷（trayo 'prahātavyāḥ，三種不斷），十分別（daśa vikalpāḥ，十分別）。意根，或者是見斷（darśana-prahātavya，見所斷）、或者是修斷（bhāvanā-prahātavya，修所斷）、或者是不斷（aprahātavya，非所斷）。什麼是見斷？如果意根隨著隨信行（anuśraddhā-vihārin，隨信行）、隨法行人（anudhamma-vihārin，隨法行）的無間忍等斷，詳細的解說如同分別諸入品。什麼是修斷？如同前面詳細的解說。什麼是不斷？是指無漏意根。如同意根一樣，舍根也是如此。
樂根，或者是見斷、或者是修斷、或者是不斷。什麼是見斷？如果樂根隨著隨信行、隨法行人的無間忍等斷。他們是如何斷的？是指見斷的二十八使（aṣṭāviṃśati anusaya，二十八使）相應的樂根。什麼是修斷？如果樂根隨著學見跡修斷。他們是如何斷的？是指修斷的五使（pañca anusaya，五使）相應的樂根，以及不染污的有漏樂根。什麼是不斷？是指無漏樂根。（二十八者，三禪四諦二十八；五者，三禪思惟三、欲界思惟貪及無明）
【English Translation】 English version: What is a Śaikṣa (learner)? It refers to the mind-faculty (manendriya) associated with the thought of a learner. What is a non-Śaikṣa (non-learner)? It refers to the mind-faculty associated with the thought of a non-learner. What is a non-learner? It refers to the mind-faculty associated with the thought of being without outflows (anāsrava). Just like the mind-faculty, so are the indifference-faculty (upekṣendriya), faith (śraddhā), vigor (vīrya), mindfulness (smṛti), concentration (samādhi), and wisdom-faculty (prajñendriya). The pleasure-faculty (sukhendriya) is either associated with the desire realm (kāmadhātu-saṃyojana), or with the Śaikṣa, or with the non-learner. What is associated with the desire realm? It refers to the pleasure-faculty associated with the thought of the desire realm. What is associated with the Śaikṣa? It refers to the pleasure-faculty associated with the thought of the **Śaikṣa. What is not associated? It refers to the pleasure-faculty associated with the thought of being without outflows. Just like the pleasure-faculty, so is the joy-faculty (saumanasyendriya).
Two are learners (dve śaikṣāḥ), one is a non-learner (ekā aśaikṣā), ten are neither learners nor non-learners (daśa naiva śaikṣānāśaikṣāḥ), and nine are distinctions (nava vikalpāḥ). The mind-faculty is either a learner, or a non-learner, or neither a learner nor a non-learner. What is a learner? It refers to the mind-faculty associated with the thought of a learner. A non-learner is the same, referring to the mind-faculty associated with the thought of a non-learner. What is neither a learner nor a non-learner? It refers to the mind-faculty associated with the thought of being with outflows (sāsrava). Just like the mind-faculty, so are the pleasure, joy, indifference-faculty, faith, vigor, mindfulness, concentration, and wisdom-faculty.
Nine are to be abandoned by cultivation (nava bhāvanā-prahātavyāḥ), three are not to be abandoned (trayo 'prahātavyāḥ), and ten are distinctions (daśa vikalpāḥ). The mind-faculty is either to be abandoned by seeing (darśana-prahātavya), or to be abandoned by cultivation (bhāvanā-prahātavya), or is not to be abandoned (aprahātavya). What is to be abandoned by seeing? If the mind-faculty is abandoned by the patient endurance (kṣānti) of those who follow faith (anuśraddhā-vihārin) and those who follow the Dharma (anudhamma-vihārin), as explained in detail in the chapter on distinguishing the sense-fields. What is to be abandoned by cultivation? As explained in detail earlier. What is not to be abandoned? It refers to the mind-faculty without outflows. Just like the mind-faculty, so is the indifference-faculty.
The pleasure-faculty is either to be abandoned by seeing, or to be abandoned by cultivation, or is not to be abandoned. What is to be abandoned by seeing? If the pleasure-faculty is abandoned by the patient endurance of those who follow faith and those who follow the Dharma. How are they abandoned? It refers to the pleasure-faculty associated with the twenty-eight tendencies (aṣṭāviṃśati anusaya) to be abandoned by seeing. What is to be abandoned by cultivation? If the pleasure-faculty is abandoned by cultivation following the path of a learner. How are they abandoned? It refers to the pleasure-faculty associated with the five tendencies (pañca anusaya) to be abandoned by cultivation, and the undefiled pleasure-faculty with outflows. What is not to be abandoned? It refers to the pleasure-faculty without outflows. (The twenty-eight are the twenty-eight associated with the Four Noble Truths in the three dhyānas; the five are the three associated with thought in the three dhyānas, and the greed and ignorance associated with thought in the desire realm.)
二也)。
喜根，或見斷、或修斷、或不斷。云何見斷？若喜根隨信行、隨法行人無間忍等斷。彼云何斷？謂見斷五十二使相應喜根。云何修斷？若喜根學見跡修斷。彼云何斷？謂修斷六使相應喜根，及不穢污有漏喜根。云何不斷？謂無漏喜根(五十二者，二禪四諦二十八、欲界四諦身見一、邊見一、邪見四、戒盜二、見盜四、貪四、慢四、無明四；六者，二禪思惟、三欲界思惟、貪、慢、無明三也)。
憂根，或見斷、或修斷。云何見斷？若憂根隨信行、隨法行人無間忍等斷。彼云何斷？謂見斷十六使相應憂根。云何修斷？若憂根學見跡修斷。彼云何斷？謂修斷二使相應憂根，及不穢污憂根(十六者，欲界四諦邪見四、疑四、瞋恚四、無明四；二者，欲界思惟瞋恚、無明二也)。
信、精進、念、定、慧，若有漏，彼修斷；若無漏，彼不斷。
八非心非心法非心相應，十心法心相應一即心，三分別。未知當知根、已知根、無知根所攝九根八根，心法及心相應，一根即心也。八非心隨轉非受相應，一受相應非心隨轉，五心隨轉非受相應，五心隨轉亦受相應，三分別。未知當知根、已知根、無知根所攝三根，心隨轉非受相應，一受相應非心隨轉，五心隨轉亦受相應。
八非心隨轉非想行
【現代漢語翻譯】 現代漢語譯本 喜根（prīti-indriya，喜受之根），或者通過見道斷除，或者通過修道斷除，或者不斷除。什麼叫做見道斷除？如果喜根隨著隨信行、隨法行人通過無間忍等斷除。他們是如何斷除的？指的是與見道所斷的五十二使（anuśaya，煩惱的潛在傾向）相應的喜根。什麼叫做修道斷除？如果喜根通過學習見跡修道斷除。他們是如何斷除的？指的是與修道所斷的六使相應的喜根，以及不染污的有漏喜根。什麼叫做不斷除？指的是無漏喜根（五十二使指的是：二禪四諦二十八使，欲界四諦的身見一使、邊見一使、邪見四使、戒禁取見二使、見取見四使、貪四使、慢四使、無明四使；六使指的是：二禪思惟、三欲界思惟、貪、慢、無明三使）。 憂根（daurmanasya-indriya，憂受之根），或者通過見道斷除，或者通過修道斷除。什麼叫做見道斷除？如果憂根隨著隨信行、隨法行人通過無間忍等斷除。他們是如何斷除的？指的是與見道所斷的十六使相應的憂根。什麼叫做修道斷除？如果憂根通過學習見跡修道斷除。他們是如何斷除的？指的是與修道所斷的二使相應的憂根，以及不染污的憂根（十六使指的是：欲界四諦的邪見四使、疑四使、瞋恚四使、無明四使；二使指的是：欲界思惟的瞋恚、無明二使）。 信（śraddhā，信念）、精進（vīrya，努力）、念（smṛti，正念）、定（samādhi，禪定）、慧（prajñā，智慧），如果是有漏的，那麼通過修道斷除；如果是無漏的，那麼不斷除。 八種是非心、非心法、非心相應的法，十種是心法、心相應的法，一種是心，三種是分別。未知當知根（anājñātamājñāsyāmīndriya，未知當知根）、已知根（ājñendriya，已知根）、無知根（ājñā-indriya，無知根）所包含的九根和八根，是心法以及心相應的法，一種根是心。八種是非心隨轉、非受相應的法，一種是受相應、非心隨轉的法，五種是心隨轉、非受相應的法，五種是心隨轉、也是受相應的法，三種是分別。未知當知根、已知根、無知根所包含的三根，是心隨轉、非受相應的法，一種是受相應、非心隨轉的法，五種是心隨轉、也是受相應的法。 八種是非心隨轉、非想行（saṃskāra，行蘊）相應的法。
【English Translation】 English version The prīti-indriya (faculty of joy) is either abandoned by seeing, or abandoned by cultivation, or not abandoned. What is abandoned by seeing? If the prīti-indriya is abandoned by those who are faith-followers (śraddhānusārin) and dharma-followers (dharmānusārin) through immediate forbearance (anantaryasamādhi) etc. How is it abandoned? It refers to the prīti-indriya associated with the fifty-two anuśayas (latent tendencies) that are abandoned by seeing. What is abandoned by cultivation? If the prīti-indriya is abandoned by cultivation through learning the path of seeing. How is it abandoned? It refers to the prīti-indriya associated with the six anuśayas that are abandoned by cultivation, and the non-defiled contaminated prīti-indriya. What is not abandoned? It refers to the uncontaminated prīti-indriya (The fifty-two refer to: twenty-eight for the four truths in the second dhyāna, one for self-view (satkāya-dṛṣṭi), one for extreme view (anta-grāha-dṛṣṭi), four for wrong view (mithyā-dṛṣṭi), two for adherence to rules and rituals (śīla-vrata-parāmarśa), four for holding to views (dṛṣṭi-parāmarśa), four for greed (rāga), four for pride (māna), and four for ignorance (avidyā) in the desire realm's four truths; the six refer to: thinking in the second dhyāna, three for thinking in the desire realm, greed, pride, and three for ignorance). The daurmanasya-indriya (faculty of displeasure) is either abandoned by seeing, or abandoned by cultivation. What is abandoned by seeing? If the daurmanasya-indriya is abandoned by those who are faith-followers and dharma-followers through immediate forbearance etc. How is it abandoned? It refers to the daurmanasya-indriya associated with the sixteen anuśayas that are abandoned by seeing. What is abandoned by cultivation? If the daurmanasya-indriya is abandoned by cultivation through learning the path of seeing. How is it abandoned? It refers to the daurmanasya-indriya associated with the two anuśayas that are abandoned by cultivation, and the non-defiled daurmanasya-indriya (The sixteen refer to: four for wrong view, four for doubt (vicikitsā), four for hatred (dveṣa), and four for ignorance in the desire realm's four truths; the two refer to: hatred and ignorance in the desire realm's thinking). Śraddhā (faith), vīrya (effort), smṛti (mindfulness), samādhi (concentration), and prajñā (wisdom), if they are contaminated, then they are abandoned by cultivation; if they are uncontaminated, then they are not abandoned. Eight are neither mental, nor mental-dharmas, nor mentally associated; ten are mental-dharmas and mentally associated, one is mental, and three are distinctions. The nine faculties included in anājñātamājñāsyāmīndriya (faculty of 'I will know what is not yet known'), ājñendriya (faculty of knowledge), and ājñā-indriya (faculty of complete knowledge), and eight faculties, are mental-dharmas and mentally associated; one faculty is mental. Eight are neither mentally concurrent nor feeling-associated; one is feeling-associated and not mentally concurrent; five are mentally concurrent and not feeling-associated; five are mentally concurrent and also feeling-associated; and three are distinctions. The three faculties included in anājñātamājñāsyāmīndriya, ājñendriya, and ājñā-indriya are mentally concurrent and not feeling-associated; one is feeling-associated and not mentally concurrent; five are mentally concurrent and also feeling-associated. Eight are neither mentally concurrent nor saṃskāra (volitional formations)-associated.
相應，一想行相應非心隨轉，十心隨轉及想行相應，除其自性，三分別。未知當知根、已知根、無知根所攝九根八根，心隨轉亦想行相應，除其自性，一根想行相應非心隨轉。
二有覺有觀，八無覺無觀，十二分別。意根，或有覺有觀、或無覺有觀、或無覺無觀。云何有覺有觀？謂有覺有觀意思惟相應意根。云何無覺有觀？謂無覺有觀意思惟相應意根。云何無覺無觀？謂無覺無觀意思惟相應意根。如意根，舍根，信、精進、念、定、慧根，未知當知根，已知根，無知根亦如是。樂根，或有覺有觀、或無覺無觀。云何有覺有觀？謂有覺有觀意思惟相應樂根。云何無覺無觀？謂無覺無觀意思惟相應樂根。如樂根，喜根亦如是。
一見亦見處，九見處非見，十二分別。意根，若有漏，彼見處非見；若無漏，彼非見亦非見處。如意根，樂根、喜根、舍根，信、精進、念、定根亦如是。
慧根，或見非見處，作四句。見非見處者，謂盡智無生智所不攝無漏慧根。見處非見者，謂見所不攝有漏慧根。見亦見處者，謂世俗正見。非見亦非見處者，謂見所不攝無漏慧根。未知當知根、已知根所攝，見非見處，余非見亦非見處。無知根所攝盡智無生智所不攝無漏慧根，是見非見處，余非見亦非見處。
十六非身
【現代漢語翻譯】 現代漢語譯本 相應地，有一種情況是『想』(Saṃjñā，認知)和『行』(Saṃskāra，意志)相應，但心識(Citta)不隨之轉變；有十種情況是心識隨之轉變，並且『想』和『行』也相應，除了它們的自性之外，還有三種分別。在未知當知根(Anājñātakajñāsyāmīndriya，預流果位)，已知根(Ājñendriya，阿羅漢果位)，無知根(Ajñātendriya，凡夫位)所包含的九根和八根中，心識隨之轉變，並且『想』和『行』也相應，除了它們的自性之外；有一種情況是『想』和『行』相應，但心識不隨之轉變。
有兩種情況是有覺有觀(Savitarka-savicāra，有尋有伺)，有八種情況是無覺無觀(Avitarka-avicāra，無尋無伺)，有十二種分別。意根(Manendriya，意識)，或者是有覺有觀，或者是無覺有觀，或者是無覺無觀。什麼是有覺有觀？是指與有覺有觀意思惟相應的意根。什麼是無覺有觀？是指與無覺有觀意思惟相應的意根。什麼是無覺無觀？是指與無覺無觀意思惟相應的意根。如同意根一樣，舍根(Upekṣendriya，舍受)，信根(Śraddhendriya，信)，精進根(Vīryendriya，精進)，念根(Smṛtīndriya，念)，定根(Samādhīndriya，定)，慧根(Prajñendriya，慧)，未知當知根，已知根，無知根也是如此。樂根(Sukhendriya，樂受)，或者是有覺有觀，或者是無覺無觀。什麼是有覺有觀？是指與有覺有觀意思惟相應的樂根。什麼是無覺無觀？是指與無覺無觀意思惟相應的樂根。如同樂根一樣，喜根(Somanasyendriya，喜受)也是如此。
有一種情況是見(Darśana，見)也是見處(Darśanīya-sthāna，可見之處)，有九種情況是見處而非見，有十二種分別。意根，如果是有漏(Sāsrava，有煩惱)，那麼它是見處而非見；如果是無漏(Anāsrava，無煩惱)，那麼它既非見也非見處。如同意根一樣，樂根、喜根、舍根，信、精進、念、定根也是如此。
慧根，或者可以是見而非見處，作四句分析。見而非見處，是指盡智(Kṣayajñāna，滅盡智)和無生智(Anutpādajñāna，無生智)所不包含的無漏慧根。見處而非見，是指見所不包含的有漏慧根。見也是見處，是指世俗正見(Lokasaṃvṛti-satyadarśana，世俗諦的正見)。既非見也非見處，是指見所不包含的無漏慧根。未知當知根、已知根所包含的慧根，是見而非見處，其餘的既非見也非見處。無知根所包含的，盡智和無生智所不包含的無漏慧根，是見而非見處，其餘的既非見也非見處。
十六種不是身(Kāya，身體)的。
【English Translation】 English version Correspondingly, there is one instance where 'Saṃjñā' (perception) and 'Saṃskāra' (volition) are associated, but the mind (Citta) does not follow; there are ten instances where the mind follows, and 'Saṃjñā' and 'Saṃskāra' are also associated, excluding their own nature, and there are three distinctions. Among the nine roots and eight roots included in Anājñātakajñāsyāmīndriya (the root of 'I will know the unknown', Sotāpanna), Ājñendriya (the root of knowledge, Arhat), and Ajñātendriya (the root of the unknown, ordinary being), the mind follows, and 'Saṃjñā' and 'Saṃskāra' are also associated, excluding their own nature; there is one instance where 'Saṃjñā' and 'Saṃskāra' are associated, but the mind does not follow.
There are two instances of Savitarka-savicāra (with initial and sustained application), eight instances of Avitarka-avicāra (without initial and sustained application), and twelve distinctions. Manendriya (the root of mind, mind), is either Savitarka-savicāra, Avitarka-vicāra (without initial application, with sustained application), or Avitarka-avicāra. What is Savitarka-savicāra? It refers to the Manendriya associated with Savitarka-savicāra thinking. What is Avitarka-vicāra? It refers to the Manendriya associated with Avitarka-vicāra thinking. What is Avitarka-avicāra? It refers to the Manendriya associated with Avitarka-avicāra thinking. Just like Manendriya, Upekṣendriya (the root of equanimity, equanimity), Śraddhendriya (the root of faith, faith), Vīryendriya (the root of vigor, vigor), Smṛtīndriya (the root of mindfulness, mindfulness), Samādhīndriya (the root of concentration, concentration), Prajñendriya (the root of wisdom, wisdom), Anājñātakajñāsyāmīndriya, Ājñendriya, and Ajñātendriya are also the same. Sukhendriya (the root of pleasure, pleasure), is either Savitarka-savicāra or Avitarka-avicāra. What is Savitarka-savicāra? It refers to the Sukhendriya associated with Savitarka-savicāra thinking. What is Avitarka-avicāra? It refers to the Sukhendriya associated with Avitarka-avicāra thinking. Just like Sukhendriya, Somanasyendriya (the root of joy, joy) is also the same.
There is one instance where Darśana (seeing) is also Darśanīya-sthāna (a place of seeing, visible object), nine instances where it is Darśanīya-sthāna but not Darśana, and twelve distinctions. Manendriya, if it is Sāsrava (with outflows, defiled), then it is Darśanīya-sthāna but not Darśana; if it is Anāsrava (without outflows, undefiled), then it is neither Darśana nor Darśanīya-sthāna. Just like Manendriya, Sukhendriya, Somanasyendriya, Upekṣendriya, Śraddhendriya, Vīryendriya, Smṛtīndriya, and Samādhi-indriya are also the same.
Prajñendriya, can be Darśana but not Darśanīya-sthāna, make a fourfold analysis. Darśana but not Darśanīya-sthāna, refers to the Anāsrava Prajñendriya not included in Kṣayajñāna (knowledge of destruction, knowledge of the cessation of outflows) and Anutpādajñāna (knowledge of non-arising, knowledge of the non-arising of outflows). Darśanīya-sthāna but not Darśana, refers to the Sāsrava Prajñendriya not included in Darśana. Darśana and Darśanīya-sthāna, refers to Lokasaṃvṛti-satyadarśana (conventional right view, right view in conventional truth). Neither Darśana nor Darśanīya-sthāna, refers to the Anāsrava Prajñendriya not included in Darśana. The Prajñendriya included in Anājñātakajñāsyāmīndriya and Ājñendriya, is Darśana but not Darśanīya-sthāna, the rest is neither Darśana nor Darśanīya-sthāna. The Anāsrava Prajñendriya included in Ajñātendriya, not included in Kṣayajñāna and Anutpādajñāna, is Darśana but not Darśanīya-sthāna, the rest is neither Darśana nor Darśanīya-sthāna.
Sixteen are not Kāya (body).
見因身見亦非彼因，六分別。意根、樂根、喜根、舍根，廣說如受念處。苦根，若穢污，彼身見因身見非彼因；若不穢污，彼非身見因身見亦非彼因。憂根，或身見因身見非彼因，作三句。身見因身見非彼因者，謂除過去現在見苦斷使相應憂根，除過去現在見集斷一切遍使相應憂根，若余穢污憂根。身見因身見亦彼因者，謂前爾所所除者是。非身見因身見亦非彼因者，謂不穢污憂根。
九非業非業報，一業報非報，十二分別。眼根，或業報非業、或非業亦非業報。業報非業者，謂報生眼根，余非業亦非業報。如眼根，耳根、鼻根、舌根、身根、男根、女根、意根、樂根、喜根、舍根、苦根亦如是。
八非業非業隨轉，十四業隨轉非業。七是造色色非可見色，十五非造色色非可見色。七是造色色有對色，十五非造色色非有對色。一切是甚深難了、難了甚深。
八是善亦善因，十四分別。眼根，或善因非善、或非善因亦非善。善因非善者，謂善報生眼根，余非善因亦非善。如眼根，耳根、鼻根、舌根、身根、男根、女根、命根亦如是。
意根，或善因非善，作三句。善因非善者，謂善報生意根。善亦善因者，謂善意根。非善亦非善因者，謂除善報生意根及善意根，若余不善無記意根。如意根，樂
【現代漢語翻譯】 現代漢語譯本： 見因身見亦非彼因，六分別。（『見因身見亦非彼因』指作為『見』的原因，同時也是『身見』的原因，但不是『彼』的原因。『六分別』指六種不同的情況。）意根（manas-indriya，指意識的根源）、樂根（sukha-indriya，指快樂的根源）、喜根（saumanasya-indriya，指喜悅的根源）、舍根（upeksha-indriya，指捨棄的根源），廣說如受念處。（詳細的解釋如同在受念處中描述的那樣）苦根（duhkha-indriya，指痛苦的根源），若穢污（sasrava，指有煩惱的），彼身見因身見非彼因；若不穢污，彼非身見因身見亦非彼因。（如果痛苦的根源是有煩惱的，那麼它既是『身見』的原因，也是『見』的原因，但不是『彼』的原因；如果痛苦的根源沒有煩惱，那麼它既不是『身見』的原因，也不是『見』的原因，也不是『彼』的原因。）憂根（daurmanasya-indriya，指憂愁的根源），或身見因身見非彼因，作三句。（對於憂愁的根源，可以分為三種情況：既是『身見』的原因，也是『見』的原因，但不是『彼』的原因。）身見因身見非彼因者，謂除過去現在見苦斷使相應憂根，除過去現在見集斷一切遍使相應憂根，若余穢污憂根。（既是『身見』的原因，也是『見』的原因，但不是『彼』的原因，指的是除了過去和現在因『見苦』而斷除煩惱所相應的憂愁的根源，以及除了過去和現在因『見集』而斷除一切普遍煩惱所相應的憂愁的根源之外，其餘所有有煩惱的憂愁的根源。）身見因身見亦彼因者，謂前爾所所除者是。（既是『身見』的原因，也是『見』的原因，也是『彼』的原因，指的是前面所排除的那些情況。）非身見因身見亦非彼因者，謂不穢污憂根。（既不是『身見』的原因，也不是『見』的原因，也不是『彼』的原因，指的是沒有煩惱的憂愁的根源。） 九非業非業報，一業報非報，十二分別。（『非業非業報』指既不是業，也不是業報。『業報非報』指是業報，但不是報。『十二分別』指十二種不同的情況。）眼根（caksu-indriya，指眼睛的根源），或業報非業、或非業亦非業報。（對於眼睛的根源，可能是業報但不是業，或者既不是業，也不是業報。）業報非業者，謂報生眼根，余非業亦非業報。（是業報但不是業，指的是由業報所產生的眼睛的根源，其餘的既不是業，也不是業報。）如眼根，耳根（srotra-indriya，指耳朵的根源）、鼻根（ghrana-indriya，指鼻子的根源）、舌根（jihva-indriya，指舌頭的根源）、身根（kaya-indriya，指身體的根源）、男根（purusa-indriya，指男性的根源）、女根（stri-indriya，指女性的根源）、意根（manas-indriya，指意識的根源）、樂根（sukha-indriya，指快樂的根源）、喜根（saumanasya-indriya，指喜悅的根源）、舍根（upeksha-indriya，指捨棄的根源）、苦根（duhkha-indriya，指痛苦的根源）亦如是。（如同眼睛的根源一樣，耳朵的根源、鼻子的根源、舌頭的根源、身體的根源、男性的根源、女性的根源、意識的根源、快樂的根源、喜悅的根源、捨棄的根源、痛苦的根源也是如此。） 八非業非業隨轉，十四業隨轉非業。（『非業非業隨轉』指既不是業，也不是隨業而轉。『業隨轉非業』指隨業而轉，但不是業。）七是造非可見色，十五非造非可見色。（『造』指由造作而產生的。七種是由造作而產生的，且不是可見的色。十五種不是由造作而產生的，也不是可見的色。）七是造有對色，十五非造**非有對色。（七種是由造作而產生的，且是有對的色。十五種不是由造作而產生的，也不是有對的色。）一切是甚深難了、難了甚深。（一切都是非常深奧難以理解的，難以理解的非常深奧。） 八是善亦善因，十四分別。（『是善亦善因』指既是善，也是善的原因。『十四分別』指十四種不同的情況。）眼根（caksu-indriya，指眼睛的根源），或善因非善、或非善因亦非善。（對於眼睛的根源，可能是善的原因但不是善，或者既不是善的原因，也不是善。）善因非善者，謂善報生眼根，余非善因亦非善。（是善的原因但不是善，指的是由善報所產生的眼睛的根源，其餘的既不是善的原因，也不是善。）如眼根，耳根（srotra-indriya，指耳朵的根源）、鼻根（ghrana-indriya，指鼻子的根源）、舌根（jihva-indriya，指舌頭的根源）、身根（kaya-indriya，指身體的根源）、男根（purusa-indriya，指男性的根源）、女根（stri-indriya，指女性的根源）、命根（jivitendriya，指生命的根源）亦如是。（如同眼睛的根源一樣，耳朵的根源、鼻子的根源、舌頭的根源、身體的根源、男性的根源、女性的根源、生命的根源也是如此。） 意根（manas-indriya，指意識的根源），或善因非善，作三句。（對於意識的根源，可能是善的原因但不是善，可以分為三種情況。）善因非善者，謂善報生意根。（是善的原因但不是善，指的是由善報所產生的意識的根源。）善亦善因者，謂善意根。（既是善，也是善的原因，指的是善的意識的根源。）非善亦非善因者，謂除善報生意根及善意根，若余不善無記意根。（既不是善，也不是善的原因，指的是除了由善報所產生的意識的根源以及善的意識的根源之外，其餘所有不善和無記的意識的根源。）如意根，樂（如同意識的根源一樣，快樂的根源...）
【English Translation】 English version: 'Seeing-cause is self-view, yet not its cause,' six distinctions. Manas-indriya (faculty of mind), sukha-indriya (faculty of pleasure), saumanasya-indriya (faculty of joy), upeksha-indriya (faculty of equanimity), explained extensively as in the mindfulness of feeling. Duhkha-indriya (faculty of pain), if defiled (sasrava), is a cause of self-view, self-view is not its cause; if not defiled, it is not a cause of self-view, self-view is also not its cause. Daurmanasya-indriya (faculty of displeasure), either a cause of self-view, self-view is not its cause, make three statements. 'A cause of self-view, self-view is not its cause' refers to the daurmanasya-indriya associated with the past and present afflictions severed by seeing suffering, excluding the daurmanasya-indriya associated with all pervasive afflictions severed by seeing origination, if the remaining defiled daurmanasya-indriya. 'A cause of self-view, self-view is also its cause' refers to what was previously excluded. 'Not a cause of self-view, self-view is also not its cause' refers to the undefiled daurmanasya-indriya. 'Nine are neither karma nor karma-result, one is karma-result but not result,' twelve distinctions. Caksus-indriya (faculty of eye), either karma-result but not karma, or neither karma nor karma-result. 'Karma-result but not karma' refers to the caksus-indriya born of result, the rest are neither karma nor karma-result. Like the caksus-indriya, so are the srotra-indriya (faculty of ear), ghrana-indriya (faculty of nose), jihva-indriya (faculty of tongue), kaya-indriya (faculty of body), purusa-indriya (faculty of male), stri-indriya (faculty of female), manas-indriya (faculty of mind), sukha-indriya (faculty of pleasure), saumanasya-indriya (faculty of joy), upeksha-indriya (faculty of equanimity), duhkha-indriya (faculty of pain). 'Eight are neither karma nor karma-result-following, fourteen are karma-result-following but not karma.' 'Seven are made-up and non-visible form, fifteen are non-made-up and non-visible form.' 'Seven are made-up and resistant form, fifteen are non-made-up and non-resistant form.' Everything is profoundly difficult to understand, difficult to understand profoundly. 'Eight are wholesome and also a wholesome cause,' fourteen distinctions. Caksus-indriya (faculty of eye), either a wholesome cause but not wholesome, or neither a wholesome cause nor wholesome. 'A wholesome cause but not wholesome' refers to the caksus-indriya born of wholesome result, the rest are neither a wholesome cause nor wholesome. Like the caksus-indriya, so are the srotra-indriya (faculty of ear), ghrana-indriya (faculty of nose), jihva-indriya (faculty of tongue), kaya-indriya (faculty of body), purusa-indriya (faculty of male), stri-indriya (faculty of female), jivitendriya (faculty of life). Manas-indriya (faculty of mind), either a wholesome cause but not wholesome, make three statements. 'A wholesome cause but not wholesome' refers to the manas-indriya born of wholesome result. 'Wholesome and also a wholesome cause' refers to the wholesome manas-indriya. 'Neither wholesome nor a wholesome cause' refers to, excluding the manas-indriya born of wholesome result and the wholesome manas-indriya, the remaining unwholesome and neutral manas-indriya. Like the manas-indriya, sukha (like the faculty of mind, the faculty of pleasure...)
根、喜根、舍根亦如是。苦根，或善亦善因、或非善亦非善因。善亦善因者，謂善苦根。非善亦非善因者，謂不善及無記苦根。憂根，或善亦善因、或非善亦非善因。善亦善因者，謂善憂根。非善亦非善因者，謂不善憂根。
八非不善非不善因，十四分別。眼根，或不善因非不善、或非不善因亦非不善。不善因非不善者，謂不善報生眼根，余非不善因亦非不善。如眼根，耳根、鼻根、舌根、身根、男根、女根、命根亦如是。意根，或不善因非不善，作三句。不善因非不善者，謂不善報生意根，及欲界身見邊見相應意根。不善亦不善因者，謂不善意根。非不善亦非不善因者，謂除不善報生意根，除欲界身見邊見相應意根及除不善意根，若余無記及善意根。樂根，或不善非不善因、或非不善亦非不善因。不善非不善因者，謂不善樂根。非不善亦非不善因者，謂善及無記樂根。苦根，或不善因非不善，作三句。不善因非不善者，謂不善報生苦根。不善亦不善因者，謂不善苦根。非不善亦非不善因者，謂除不善報生苦根及不善苦根，若余無記及善苦根。喜根，或不善因非不善，作三句。不善因非不善者，謂欲界身見邊見彼相應喜根。不善亦不善因者，謂不善喜根。非不善亦非不善因者，謂除欲界身見邊見彼相應喜根，及
【現代漢語翻譯】 現代漢語譯本 樂根、喜根、舍根也是如此。苦根，有的是善的也是善的因，有的不是善的也不是善的因。什麼是善的也是善的因呢？是指善的苦根。什麼不是善的也不是善的因呢？是指不善和無記的苦根。憂根，有的是善的也是善的因，有的不是善的也不是善的因。什麼是善的也是善的因呢？是指善的憂根。什麼不是善的也不是善的因呢？是指不善的憂根。 八種非不善也非不善因，有十四種分別。眼根，有的是不善的因但不是不善的，有的不是不善的因也不是不善的。什麼是不善的因但不是不善的呢？是指不善的報應所生的眼根，其餘的不是不善的因也不是不善的。像眼根一樣，耳根、鼻根、舌根、身根、男根、女根、命根也是如此。意根，有的是不善的因但不是不善的，可以分作三種情況。什麼是不善的因但不是不善的呢？是指不善的報應所生的意根，以及欲界中與身見（Sakkāya-ditthi，認為五蘊為我）和邊見（Antagāhika-ditthi，斷見和常見）相應的意根。什麼是既不善也是不善的因呢？是指不善的意根。什麼既不是不善的也不是不善的因呢？是指除了不善的報應所生的意根，除了欲界中與身見和邊見相應的意根，以及除了不善的意根之外，其餘的無記和善的意根。樂根，有的是不善的但不是不善的因，有的不是不善的也不是不善的因。什麼是不善的但不是不善的因呢？是指不善的樂根。什麼不是不善的也不是不善的因呢？是指善的和無記的樂根。苦根，有的是不善的因但不是不善的，可以分作三種情況。什麼是不善的因但不是不善的呢？是指不善的報應所生的苦根。什麼是既不善也是不善的因呢？是指不善的苦根。什麼既不是不善的也不是不善的因呢？是指除了不善的報應所生的苦根和不善的苦根之外，其餘的無記和善的苦根。喜根，有的是不善的因但不是不善的，可以分作三種情況。什麼是不善的因但不是不善的呢？是指欲界中與身見和邊見以及與它們相應的喜根。什麼是既不善也是不善的因呢？是指不善的喜根。什麼既不是不善的也不是不善的因呢？是指除了欲界中與身見和邊見以及與它們相應的喜根，以及
【English Translation】 English version The pleasure faculty, the joy faculty, and the indifference faculty are also similar. The pain faculty, sometimes it is wholesome and a wholesome cause, sometimes it is unwholesome and not a wholesome cause. What is wholesome and a wholesome cause? It refers to the wholesome pain faculty. What is unwholesome and not a wholesome cause? It refers to the unwholesome and neutral pain faculty. The sorrow faculty, sometimes it is wholesome and a wholesome cause, sometimes it is unwholesome and not a wholesome cause. What is wholesome and a wholesome cause? It refers to the wholesome sorrow faculty. What is unwholesome and not a wholesome cause? It refers to the unwholesome sorrow faculty. Eight are neither unwholesome nor unwholesome causes, with fourteen distinctions. The eye faculty, sometimes it is an unwholesome cause but not unwholesome, sometimes it is neither an unwholesome cause nor unwholesome. What is an unwholesome cause but not unwholesome? It refers to the eye faculty born from unwholesome results; the rest are neither unwholesome causes nor unwholesome. Like the eye faculty, so are the ear faculty, nose faculty, tongue faculty, body faculty, male faculty, female faculty, and life faculty. The mind faculty, sometimes it is an unwholesome cause but not unwholesome, can be divided into three categories. What is an unwholesome cause but not unwholesome? It refers to the mind faculty born from unwholesome results, and the mind faculty in the desire realm associated with Sakkāya-ditthi (身見, view of self-identity) and Antagāhika-ditthi (邊見, extreme views). What is both unwholesome and an unwholesome cause? It refers to the unwholesome mind faculty. What is neither unwholesome nor an unwholesome cause? It refers to the remaining neutral and wholesome mind faculty, excluding the mind faculty born from unwholesome results, excluding the mind faculty in the desire realm associated with Sakkāya-ditthi and Antagāhika-ditthi, and excluding the unwholesome mind faculty. The pleasure faculty, sometimes it is unwholesome but not an unwholesome cause, sometimes it is neither unwholesome nor an unwholesome cause. What is unwholesome but not an unwholesome cause? It refers to the unwholesome pleasure faculty. What is neither unwholesome nor an unwholesome cause? It refers to the wholesome and neutral pleasure faculty. The pain faculty, sometimes it is an unwholesome cause but not unwholesome, can be divided into three categories. What is an unwholesome cause but not unwholesome? It refers to the pain faculty born from unwholesome results. What is both unwholesome and an unwholesome cause? It refers to the unwholesome pain faculty. What is neither unwholesome nor an unwholesome cause? It refers to the remaining neutral and wholesome pain faculty, excluding the pain faculty born from unwholesome results and the unwholesome pain faculty. The joy faculty, sometimes it is an unwholesome cause but not unwholesome, can be divided into three categories. What is an unwholesome cause but not unwholesome? It refers to the joy faculty in the desire realm associated with Sakkāya-ditthi and Antagāhika-ditthi and those associated with them. What is both unwholesome and an unwholesome cause? It refers to the unwholesome joy faculty. What is neither unwholesome nor an unwholesome cause? It refers to the joy faculty in the desire realm associated with Sakkāya-ditthi and Antagāhika-ditthi and those associated with them, and
除不善喜根，若余無記及善喜根。如喜根，舍根亦如是。憂根，或不善亦不善因、或非不善亦非不善因。不善亦不善因者，謂不善憂根。非不善亦非不善因者，謂善憂根。
八非無記亦非無記因，八無記亦無記因，六分別。意根，或無記因非無記，作三句。無記因非無記者，謂不善意根。無記亦無記因者，謂無記意根。非無記亦非無記因者，謂善意根。如意根，樂根、苦根、喜根、舍根亦如是。憂根，或無記因非無記、或非無記亦非無記因。無記因非無記者，謂不善憂根。非無記亦非無記因者，謂善憂根。一切因緣緣及有因。
八非次第亦非次第緣緣，十四分別。意根，或次第非次第緣緣，廣說如受念處。舍根亦如是。樂根，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起樂根。次第亦次第緣緣者，謂過去現在樂根。非次第亦非次第緣緣者，除未來現前必起樂根，若余未來樂根。如樂根，苦根、喜根、憂根，信、精進、念、定、慧根，未知當知根、已知根、無知根亦如是。
八緣緣緣非有緣，十四緣緣緣及有緣。一切是增上緣緣亦有增上。十隨流非流，三非流亦非隨流，九分別。九若有漏，彼隨流非流；若無漏，彼非流亦非隨流。
入者，謂十二入。問：云何十二？答：廣
【現代漢語翻譯】 現代漢語譯本： 除了不善的喜根（upekṣā-indriya，舍受），如果還有其餘的無記和善的喜根。如同喜根一樣，舍根也是如此。憂根（daukha-indriya，苦受），或者是不善也是不善的因，或者是非不善也不是不善的因。不善也是不善的因，指的是不善的憂根。非不善也不是不善的因，指的是善的憂根。
八個是非無記也不是無記的因，八個是無記也是無記的因，六個是分別的。意根（mano-indriya，意根），或者是無記的因但不是無記的，作三種情況分析。是無記的因但不是無記的，指的是不善的意根。是無記也是無記的因，指的是無記的意根。不是無記也不是無記的因，指的是善的意根。如同意根一樣，樂根（sukha-indriya，樂受）、苦根（duḥkha-indriya，苦受）、喜根（prīti-indriya，喜受）、舍根（upekṣā-indriya，舍受）也是如此。憂根，或者是無記的因但不是無記的，或者是非無記也不是無記的因。是無記的因但不是無記的，指的是不善的憂根。不是無記也不是無記的因，指的是善的憂根。一切都是因緣緣以及有因。
八個是非次第也不是次第緣緣，十四個是分別的。意根，或者是次第但不是次第緣緣，詳細的解說如同受念處。舍根也是如此。樂根，或者是次第但不是次第緣緣，作三種情況分析。次第但不是次第緣緣，指的是未來現前必定生起的樂根。次第也是次第緣緣，指的是過去現在樂根。不是次第也不是次第緣緣，除了未來現前必定生起的樂根，如果還有其餘的未來樂根。如同樂根一樣，苦根、喜根、憂根，信根（śraddhā-indriya，信根）、精進根（vīrya-indriya，精進根）、念根（smṛti-indriya，念根）、定根（samādhi-indriya，定根）、慧根（prajñā-indriya，慧根），未知當知根（anājñātamājñāsyāmīndriya，未知當知根）、已知根（ājñendriya，已知根）、無知根（anājñā-indriya，無知根）也是如此。
八個是緣緣緣但不是有緣，十四個是緣緣緣也是有緣。一切都是增上緣緣也是有增上。十個是隨流但不是流，三個不是流也不是隨流，九個是分別的。九個如果有漏，那麼它們是隨流但不是流；如果無漏，那麼它們不是流也不是隨流。
入，指的是十二入（dvādaśa āyatanāni，十二處）。問：什麼是十二？答：詳細解說。
【English Translation】 English version: Apart from the unwholesome indifference-faculty (upekṣā-indriya), if there are remaining indeterminate and wholesome indifference-faculties. Just like the joy-faculty, so too is the indifference-faculty. The sorrow-faculty (daukha-indriya), either is unwholesome and an unwholesome cause, or is neither unwholesome nor an unwholesome cause. That which is unwholesome and an unwholesome cause refers to the unwholesome sorrow-faculty. That which is neither unwholesome nor an unwholesome cause refers to the wholesome sorrow-faculty.
Eight are neither indeterminate nor an indeterminate cause, eight are indeterminate and an indeterminate cause, six are distinctions. The mind-faculty (mano-indriya), either is an indeterminate cause but not indeterminate, make three categories. That which is an indeterminate cause but not indeterminate refers to the unwholesome mind-faculty. That which is indeterminate and an indeterminate cause refers to the indeterminate mind-faculty. That which is neither indeterminate nor an indeterminate cause refers to the wholesome mind-faculty. Just like the mind-faculty, so too are the pleasure-faculty (sukha-indriya), the pain-faculty (duḥkha-indriya), the joy-faculty (prīti-indriya), and the indifference-faculty (upekṣā-indriya). The sorrow-faculty, either is an indeterminate cause but not indeterminate, or is neither indeterminate nor an indeterminate cause. That which is an indeterminate cause but not indeterminate refers to the unwholesome sorrow-faculty. That which is neither indeterminate nor an indeterminate cause refers to the wholesome sorrow-faculty. Everything is a causal condition and has a cause.
Eight are neither immediately nor an immediately conditioning condition, fourteen are distinctions. The mind-faculty, either is immediately but not an immediately conditioning condition, explain in detail as in the mindfulness of feeling. So too is the indifference-faculty. The pleasure-faculty, either is immediately but not an immediately conditioning condition, make three categories. That which is immediately but not an immediately conditioning condition refers to the pleasure-faculty that will necessarily arise in the future. That which is immediately and an immediately conditioning condition refers to the past and present pleasure-faculty. That which is neither immediately nor an immediately conditioning condition, apart from the pleasure-faculty that will necessarily arise in the future, if there are remaining future pleasure-faculties. Just like the pleasure-faculty, so too are the pain-faculty, the joy-faculty, the sorrow-faculty, the faith-faculty (śraddhā-indriya), the effort-faculty (vīrya-indriya), the mindfulness-faculty (smṛti-indriya), the concentration-faculty (samādhi-indriya), the wisdom-faculty (prajñā-indriya), the faculty of 'I will know what is not yet known' (anājñātamājñāsyāmīndriya), the faculty of knowledge (ājñendriya), and the faculty of non-knowing (anājñā-indriya).
Eight are conditioning conditions but not associated with conditions, fourteen are conditioning conditions and associated with conditions. Everything is a dominant condition and has dominance. Ten are flowing but not flowing, three are neither flowing nor flowing, nine are distinctions. If nine are defiled, then they are flowing but not flowing; if they are undefiled, then they are neither flowing nor flowing.
'Entrances' refers to the twelve entrances (dvādaśa āyatanāni). Question: What are the twelve? Answer: Explain in detail.
說如前。
問：此十二入，幾色、幾非色？答：謂十色，一非色，一分別。法入中，或色，或非色。云何色？謂法入中身口業是色，余非色。一可見，十一不可見。十有對，二無對。十有漏，二分別。意入，或有漏、或無漏。云何有漏？謂有漏意思惟相應意入。云何無漏？謂無漏意思惟相應意入。法入，或有漏、或無漏。云何有漏？謂有漏身口業，有漏受陰想陰行陰。云何無漏？謂無漏身口業，無漏受陰想陰行陰及無為。
十一有為，一分別。法入，或有為、或無為。云何有為？謂法入中身口業，受陰想陰行陰。云何無為？謂虛空、數滅及非數滅。
八無報，四分別。色入，或有報、或無報。云何有報？謂善不善色入。云何無報？謂除善不善色入，若余色入。如色入，聲入亦如是。
意入，或有報、或無報？云何有報？謂不善善有漏意入。云何無報？謂無記及無漏意入。如意入，法入亦如是。十一從因緣生世所攝，一分別。法入，若有為因緣生世所攝，若無為非因緣生非世所攝。十是色所攝，一是名所攝，一分別。法入中身口業，是色所攝，余是名所攝。六是內入所攝，六是外入所攝。一切是智知。十斷知知及斷，二分別。二若有漏，彼斷知知及斷；若無漏，彼非斷知知及不斷。八不應修，
【現代漢語翻譯】 現代漢語譯本： 如前所說。
問：這十二入（Dvādaśāyatana，十二處），有多少是色（Rūpa，物質、有形），有多少是非色（Arūpa，非物質、無形）？答：十個是色，一個是無色，一個是分別（Vikalpa，區分）。法入（Dharmāyatana，法處）中，有的是色，有的不是色。什麼是色？法入中，身口業（Kāya-vacī-karma，身語業）是色，其餘不是色。一個是可見的，十一個不可見。十個是有對（Sapratiha，有障礙），兩個是無對（Apratiha，無障礙）。十個是有漏（Sāsrava，有煩惱），兩個是分別。意入（Manāyatana，意處），有的是有漏，有的是無漏（Anāsrava，無煩惱）。什麼是有漏？有漏的意識思惟相應的意入。什麼是無漏？無漏的意識思惟相應的意入。法入，有的是有漏，有的是無漏。什麼是有漏？有漏的身口業，有漏的受陰（Vedanāskandha，感受蘊）、想陰（Samjñāskandha，思想蘊）、行陰（Samskāraskandha，行蘊）。什麼是無漏？無漏的身口業，無漏的受陰、想陰、行陰以及無為（Asamskrta，無為法）。
十一個是有為（Samskrta，有造作），一個是分別。法入，有的是有為，有的是無為。什麼是有為？法入中，身口業，受陰、想陰、行陰。什麼是無為？虛空（Ākāśa，空間）、數滅（Samkhyā-nirodha，擇滅）以及非數滅（Asamkhyā-nirodha，非擇滅）。
八個是無報（Avipāka，無果報），四個是分別。色入（Rūpāyatana，色處），有的是有報（Vipāka，有果報），有的是無報。什麼是有報？善（Kuśala，善）不善（Akuśala，不善）的色入。什麼是無報？除了善不善的色入，其餘的色入。如同色入，聲入（Śabdāyatana，聲處）也是如此。
意入，有的是有報，有的是無報？什麼是有報？不善（Akuśala，不善）、善（Kuśala，善）的有漏意入。什麼是無報？無記（Avyākrta，無記）以及無漏意入。如同意入，法入也是如此。十一個是從因緣生（Hetuprabhava，因緣所生）世所攝，一個是分別。法入，有為的是因緣生世所攝，無為的不是因緣生非世所攝。十個是色所攝，一個是名（Nāma，名稱）所攝，一個是分別。法入中，身口業是色所攝，其餘是名所攝。六個是內入（Adhyātmikāyatana，內處）所攝，六個是外入（Bāhyāyatana，外處）所攝。一切是智知（Jñāna，智慧）所知。十個是斷知知及斷（Parijñā，遍知），兩個是分別。如果是漏（Sāsrava，有漏），那麼斷知知及斷；如果是無漏（Anāsrava，無漏），那麼非斷知知及不斷。八個不應修（Abhāvanā，不應修）。
【English Translation】 English version: As said before.
Question: Of these twelve Āyatanas (Dvādaśāyatana, twelve sense bases), how many are Rūpa (form, material), and how many are Arūpa (formless, immaterial)? Answer: Ten are Rūpa, one is Arūpa, and one is Vikalpa (distinction). Within the Dharmāyatana (Dharmadhātu, the base of ideas), some are Rūpa, and some are not Rūpa. What is Rūpa? Within the Dharmāyatana, Kāya-vacī-karma (body and speech actions) are Rūpa, the rest are not Rūpa. One is visible, eleven are invisible. Ten are Sapratiha (obstructive), two are Apratiha (non-obstructive). Ten are Sāsrava (with outflows), two are Vikalpa. The Manāyatana (mind base), some are Sāsrava, and some are Anāsrava (without outflows). What is Sāsrava? The Manāyatana corresponding to Sāsrava mental activity. What is Anāsrava? The Manāyatana corresponding to Anāsrava mental activity. The Dharmāyatana, some are Sāsrava, and some are Anāsrava. What is Sāsrava? Sāsrava body and speech actions, Sāsrava Vedanāskandha (feeling aggregate), Samjñāskandha (perception aggregate), and Samskāraskandha (mental formations aggregate). What is Anāsrava? Anāsrava body and speech actions, Anāsrava Vedanāskandha, Samjñāskandha, and Samskārskandha, as well as Asamskrta (unconditioned).
Eleven are Samskrta (conditioned), one is Vikalpa. The Dharmāyatana, some are Samskrta, and some are Asamskrta. What is Samskrta? Within the Dharmāyatana, body and speech actions, Vedanāskandha, Samjñāskandha, and Samskārskandha. What is Asamskrta? Ākāśa (space), Samkhyā-nirodha (cessation through knowledge), and Asamkhyā-nirodha (cessation without knowledge).
Eight are Avipāka (without result), four are Vikalpa. The Rūpāyatana (form base), some are Vipāka (with result), and some are Avipāka. What is Vipāka? Kuśala (wholesome) and Akuśala (unwholesome) Rūpāyatana. What is Avipāka? Apart from Kuśala and Akuśala Rūpāyatana, the remaining Rūpāyatana. Just like the Rūpāyatana, the Śabdāyatana (sound base) is also the same.
The Manāyatana, some are Vipāka, and some are Avipāka? What is Vipāka? Akuśala (unwholesome) and Kuśala (wholesome) Sāsrava Manāyatana. What is Avipāka? Avyākrta (unspecified) and Anāsrava Manāyatana. Just like the Manāyatana, the Dharmāyatana is also the same. Eleven are Hetuprabhava (arising from causes and conditions) and included in the world, one is Vikalpa. The Dharmāyatana, the conditioned arises from causes and conditions and is included in the world, the unconditioned does not arise from causes and conditions and is not included in the world. Ten are included in Rūpa, one is included in Nāma (name), and one is Vikalpa. Within the Dharmāyatana, body and speech actions are included in Rūpa, the rest are included in Nāma. Six are included in Adhyātmikāyatana (internal bases), six are included in Bāhyāyatana (external bases). Everything is known by Jñāna (wisdom). Ten are Parijñā (fully known) and abandoned, two are Vikalpa. If it is Sāsrava, then it is fully known and abandoned; if it is Anāsrava, then it is not fully known and not abandoned. Eight should not be cultivated (Abhāvanā).
四分別。色入，或應修、或不應修。云何應修？謂善色入。云何不應修？謂不善及無記色入。如色入，聲入、意入亦如是。法入，廣說如分別諸入品。八不穢污，四分別，廣說如上。十一是果及有果，一分別。法入中，或果非有果，作三句。果非有果者，謂數滅。果亦有果者，謂有為法入。非果亦非有果者，謂虛空及非數滅。三不受，九分別。眼入，或受、或不受。云何受？謂自性受。云何不受？謂非自性受。如眼入，耳入、鼻入、舌入、身入、色入、香入、味入、觸入亦如是。
十二入，或四大造、或非四大造。云何四大造？謂九入及二入少分。云何非四大造？謂一入及二入少分。十一有上，一分別。法入，或有上、或無上。云何有上？謂法入中身口業，及受陰想陰行陰，虛空及非數滅。云何無上？謂數滅。十是有，二分別。二若有漏，彼是有；若無漏，彼非有。十因不相應，一因相應，一分別。法入，若心法因相應，若非心法因不相應。
善處攝四入少分，四入少分亦攝善處。不善處攝四入少分，四入少分亦攝不善處。無記處攝八入及四入少分，八入及四入少分亦攝無記處。漏處攝一入少分，一入少分亦攝漏處。有漏處攝十入及二入少分，十入及二入少分亦攝有漏處。無漏處攝二入少分，二入少分亦
【現代漢語翻譯】 現代漢語譯本： 四種分別：色入（Rūpa-āyatana，視覺對像），或者應該修習，或者不應該修習。什麼應該修習？指的是善的色入。什麼不應該修習？指的是不善和無記的色入。如同色入一樣，聲入（Śabda-āyatana，聲音）、意入（Mana-āyatana，意識）也是如此。法入（Dharma-āyatana，法）的詳細解釋如同《分別諸入品》中所說。八種不染污，四種分別，詳細解釋如上文所述。十一種是果以及有果，一種分別。在法入中，或者只是果而非有果，可以分為三種情況。只是果而非有果指的是數滅（Saṃkhyā-nirodha，通過智慧力滅除煩惱）。既是果也是有果指的是有為法入。既非果也非有果指的是虛空（Ākāśa，空間）和非數滅（Asaṃkhyā-nirodha，非通過智慧力滅除煩惱）。三種不受，九種分別。眼入（Cakṣur-āyatana，眼睛），或者感受，或者不感受。什麼是感受？指的是自性感受。什麼是不感受？指的是非自性感受。如同眼入一樣，耳入（Śrotra-āyatana，耳朵）、鼻入（Ghrāṇa-āyatana，鼻子）、舌入（Jihvā-āyatana，舌頭）、身入（Kāya-āyatana，身體）、色入、香入（Gandha-āyatana，氣味）、味入（Rasa-āyatana，味道）、觸入（Sparśa-āyatana，觸覺）也是如此。
十二入，或者由四大（Mahābhūta，地、水、火、風）所造，或者非由四大所造。什麼是由四大所造？指的是九入和二入的小部分。什麼是非由四大所造？指的是一入和二入的小部分。十一種是有上，一種分別。法入，或者是有上，或者是無上。什麼是有上？指的是法入中的身口業，以及受陰（Vedanā-skandha，感受）、想陰（Saṃjñā-skandha，知覺）、行陰（Saṃskāra-skandha，意志），虛空和非數滅。什麼是無上？指的是數滅。十種是有，二種分別。如果是有漏（Sāsrava，有煩惱），那麼就是有；如果是無漏（Anāsrava，無煩惱），那麼就不是有。十種因不相應，一種因相應，一種分別。法入，如果是心法因相應，如果不是心法因不相應。
善處（Kuśala-dhātu，善的界）包含四入的小部分，四入的小部分也包含善處。不善處（Akuśala-dhātu，不善的界）包含四入的小部分，四入的小部分也包含不善處。無記處（Avyākṛta-dhātu，無記的界）包含八入和四入的小部分，八入和四入的小部分也包含無記處。漏處（Sāsrava-dhātu，有煩惱的界）包含一入的小部分，一入的小部分也包含漏處。有漏處（Sāsrava-dhātu，有煩惱的界）包含十入和二入的小部分，十入和二入的小部分也包含有漏處。無漏處（Anāsrava-dhātu，無煩惱的界）包含二入的小部分，二入的小部分也
【English Translation】 English version: Four distinctions: Rūpa-āyatana (sense-sphere of sight/form), should be cultivated or should not be cultivated. What should be cultivated? That is, wholesome rūpa-āyatana. What should not be cultivated? That is, unwholesome and indeterminate rūpa-āyatana. Just as with rūpa-āyatana, so it is with śabda-āyatana (sense-sphere of sound) and mana-āyatana (sense-sphere of mind). Dharma-āyatana (sense-sphere of phenomena) is explained in detail as in the chapter on distinguishing the sense-spheres. Eight unpolluted, four distinctions, explained in detail as above. Eleven are results and have results, one distinction. Within dharma-āyatana, either result but not having a result, making three statements. Result but not having a result refers to saṃkhyā-nirodha (cessation through wisdom). Result and also having a result refers to conditioned dharma-āyatana. Neither result nor having a result refers to ākāśa (space) and asaṃkhyā-nirodha (cessation not through wisdom). Three unconditioned, nine distinctions. Cakṣur-āyatana (sense-sphere of eye), either conditioned or unconditioned. What is conditioned? That is, conditioned by its own nature. What is unconditioned? That is, unconditioned by its own nature. Just as with cakṣur-āyatana, so it is with śrotra-āyatana (sense-sphere of ear), ghrāṇa-āyatana (sense-sphere of nose), jihvā-āyatana (sense-sphere of tongue), kāya-āyatana (sense-sphere of body), rūpa-āyatana, gandha-āyatana (sense-sphere of smell), rasa-āyatana (sense-sphere of taste), sparśa-āyatana (sense-sphere of touch).
The twelve āyatanas, either made of the four great elements (mahābhūta, earth, water, fire, wind) or not made of the four great elements. What is made of the four great elements? That is, nine āyatanas and a small part of two āyatanas. What is not made of the four great elements? That is, one āyatana and a small part of two āyatanas. Eleven are surpassable, one distinction. Dharma-āyatana, either surpassable or unsurpassed. What is surpassable? That is, body and speech karma within dharma-āyatana, and vedanā-skandha (aggregate of feeling), saṃjñā-skandha (aggregate of perception), saṃskāra-skandha (aggregate of mental formations), ākāśa and asaṃkhyā-nirodha. What is unsurpassed? That is, saṃkhyā-nirodha. Ten are existent, two distinctions. If it is sāsrava (with outflows), then it is existent; if it is anāsrava (without outflows), then it is not existent. Ten are not causally connected, one is causally connected, one distinction. Dharma-āyatana, if it is causally connected with mental dharmas, if it is not causally connected with non-mental dharmas.
The wholesome dhātu (kuśala-dhātu, wholesome realm) includes a small part of four āyatanas, and a small part of four āyatanas also includes the wholesome dhātu. The unwholesome dhātu (akuśala-dhātu, unwholesome realm) includes a small part of four āyatanas, and a small part of four āyatanas also includes the unwholesome dhātu. The indeterminate dhātu (avyākṛta-dhātu, indeterminate realm) includes eight āyatanas and a small part of four āyatanas, and eight āyatanas and a small part of four āyatanas also includes the indeterminate dhātu. The outflowing dhātu (sāsrava-dhātu, realm with outflows) includes a small part of one āyatana, and a small part of one āyatana also includes the outflowing dhātu. The dhātu with outflows (sāsrava-dhātu, realm with outflows) includes ten āyatanas and a small part of two āyatanas, and ten āyatanas and a small part of two āyatanas also includes the dhātu with outflows. The dhātu without outflows (anāsrava-dhātu, realm without outflows) includes a small part of two āyatanas, and a small part of two āyatanas also
攝無漏處。
十一，或過去或未來或現在一分別。法入，若有為，或過去或未來或現在；若無為，非過去非未來非現在。八無記，四分別，廣說如分別諸入品。二欲界系，十分別，廣說如分別諸入品。
問：十二入，幾學、幾無學、幾非學非無學？答：廣說如分別諸入品。十修斷，二分別，廣說如分別諸入品。十非心非心法非心相應，一即心，一分別。法入，若有緣心法心相應，若無緣非心法非心相應。
十非心隨轉非受相應，一受相應非心隨轉一分別。法入，或心隨轉非受相應，作三句。心隨轉非受相應者，謂心隨轉身口業，心隨轉心不相應行及受。心隨轉亦受相應者，謂想陰彼相應行陰。非心隨轉亦非受相應者，謂除心隨轉身口業，若余身口業，除心隨轉心不相應行，若余心不相應行及無為。如受，想行亦如是，除其自性。十非覺隨轉亦非觀相應，二分別。意入，或有覺有觀、或無覺有觀、或無覺無觀。云何有覺有觀？謂有覺有觀意思惟相應意入。云何無覺有觀？謂無覺有觀意思惟相應意入。云何無覺無觀？謂無覺無觀意思惟相應意入。法入，或覺隨轉非觀相應，作四句。覺隨轉非觀相應者，謂覺隨轉身口業，覺隨轉心不相應行，及覺相應觀。觀相應非覺隨轉者，謂覺，若覺不相應觀相應心心
【現代漢語翻譯】 現代漢語譯本： 攝取無漏之處。
十一，或者過去、或者未來、或者現在，各自分別。法入（Dharmadhatu，指一切法的總稱），如果是有為法（Samskrta-dharma，指由因緣和合而生的法），或者是過去、或者是未來、或者是現在；如果是無為法（Asamskrta-dharma，指不生不滅、無造作的法），就不是過去、不是未來、不是現在。八個是無記（Avyakrta，指非善非惡，無法記別的性質），四個是分別，詳細的解說如同《分別諸入品》。二個是欲界系（Kama-dhatu，指眾生因慾望而繫縛的境界），十分別，詳細的解說如同《分別諸入品》。
問：十二入（Dvadasayatana，指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六境）中，幾個是學（Saiksa，指還在學習階段的聖者）、幾個是無學（Asaiksa，指已經完成學習的聖者）、幾個是非學非無學？答：詳細的解說如同《分別諸入品》。十個是修斷（Bhavana-prahātavya，指通過修行才能斷除的煩惱），二個是分別，詳細的解說如同《分別諸入品》。十個是非心（Acitta，指不是心識的法）非心法（Acittadharma，指不是心識作用的法）非心相應（Acittasamprayukta，指不與心識相應的法），一個是即心（Citta，指心識），一個是分別。法入，如果是有緣心法（Cittavalambana-dharma，指以心識為所緣的法）心相應（Cittasamprayukta，指與心識相應的法），如果無緣就是非心法非心相應。
十個是非心隨轉（Acittanuparivartin，指不隨心識轉變的法）非受相應（Asamvedayita-samprayukta，指不與感受相應的法），一個是受相應非心隨轉，一個是分別。法入，或者是心隨轉非受相應，作三種分類。心隨轉非受相應的是，指心隨轉的身口業（Kaya-vacikarman，指身體和語言的行為），心隨轉的心不相應行（Citta-viprayukta-samskara，指不與心識相應的行法）以及受（Vedana，指感受）。心隨轉也是受相應的是，指想陰（Samjna-skandha，指表象和概念）以及彼相應行陰（Tatsamprayukta-samskara-skandha，指與想陰相應的行蘊）。非心隨轉也不是受相應的是，指除了心隨轉的身口業，如果是其餘的身口業，除了心隨轉的心不相應行，如果是其餘的心不相應行以及無為法。如同受，想、行也是這樣，除了它們自身的自性。
十個是非覺隨轉（Avitarkanuparivartin，指不隨尋伺轉變的法）也不是觀相應（Avicarasamprayukta，指不與觀察相應的法），二個是分別。意入（Manayatana，指意識的領域），或者是有覺有觀（Savitarka-savicara，指有尋有伺）、或者是無覺有觀（Avitarka-vicaramatra，指無尋有伺）、或者是無覺無觀（Avitarka-avicara，指無尋無伺）。什麼是『有覺有觀』？指有覺有觀意思惟相應的意入。什麼是『無覺有觀』？指無覺有觀意思惟相應意入。什麼是『無覺無觀』？指無覺無觀意思惟相應意入。法入，或者是覺隨轉非觀相應，作四種分類。覺隨轉非觀相應的是，指覺隨轉的身口業，覺隨轉的心不相應行，以及覺相應觀。觀相應非覺隨轉的是，指覺，如果是覺不相應觀相應的心心
【English Translation】 English version: Grasping the place of non-outflow.
Eleven, either past, future, or present, each separately. Dharmadhatu (Dharmadhatu, referring to the totality of all dharmas), if it is conditioned (Samskrta-dharma, referring to dharmas arising from causes and conditions), it is either past, future, or present; if it is unconditioned (Asamskrta-dharma, referring to dharmas that are neither born nor die, and are uncreated), it is neither past, future, nor present. Eight are indeterminate (Avyakrta, referring to the nature of neither good nor evil, and cannot be distinguished), four are separate, detailed explanations are as in the 'Analysis of the Twelve Entrances' chapter. Two are related to the desire realm (Kama-dhatu, referring to the realm where beings are bound by desires), ten are separate, detailed explanations are as in the 'Analysis of the Twelve Entrances' chapter.
Question: Among the twelve entrances (Dvadasayatana, referring to the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and dharma), how many are learners (Saiksa, referring to saints who are still in the learning stage), how many are non-learners (Asaiksa, referring to saints who have completed their learning), and how many are neither learners nor non-learners? Answer: Detailed explanations are as in the 'Analysis of the Twelve Entrances' chapter. Ten are to be abandoned by cultivation (Bhavana-prahātavya, referring to afflictions that can only be eliminated through cultivation), two are separate, detailed explanations are as in the 'Analysis of the Twelve Entrances' chapter. Ten are non-mind (Acitta, referring to dharmas that are not consciousness), non-mental dharmas (Acittadharma, referring to dharmas that are not mental functions), non-mind-associated (Acittasamprayukta, referring to dharmas that are not associated with consciousness), one is mind (Citta, referring to consciousness), one is separate. Dharmadhatu, if it is a mind-object dharma (Cittavalambana-dharma, referring to dharmas that take consciousness as their object) mind-associated (Cittasamprayukta, referring to dharmas that are associated with consciousness), if it is without an object, it is non-mind dharma and non-mind-associated.
Ten are non-mind-following (Acittanuparivartin, referring to dharmas that do not follow the mind's transformations) non-feeling-associated (Asamvedayita-samprayukta, referring to dharmas that are not associated with feeling), one is feeling-associated non-mind-following, one is separate. Dharmadhatu, either mind-following non-feeling-associated, making three categories. Mind-following non-feeling-associated refers to body and speech karma (Kaya-vacikarman, referring to actions of body and speech) that follow the mind, mind-following non-mind-associated formations (Citta-viprayukta-samskara, referring to formations not associated with consciousness), and feeling (Vedana, referring to sensation). Mind-following and also feeling-associated refers to the skandha of perception (Samjna-skandha, referring to representations and concepts) and the formations skandha associated with it (Tatsamprayukta-samskara-skandha, referring to the formations aggregate associated with perception). Non-mind-following and also non-feeling-associated refers to, apart from body and speech karma that follow the mind, if it is other body and speech karma, apart from non-mind-associated formations that follow the mind, if it is other non-mind-associated formations and unconditioned dharmas. Like feeling, perception and formations are also like this, except for their own nature.
Ten are non-initial application-following (Avitarkanuparivartin, referring to dharmas that do not follow initial application's transformations) and also non-sustained application-associated (Avicarasamprayukta, referring to dharmas that are not associated with sustained application), two are separate. Mind-entrance (Manayatana, referring to the realm of consciousness), either with initial application and sustained application (Savitarka-savicara, referring to with initial and sustained application), or without initial application but with sustained application (Avitarka-vicaramatra, referring to without initial application but with sustained application), or without initial application and without sustained application (Avitarka-avicara, referring to without initial and sustained application). What is 'with initial application and sustained application'? It refers to mind-entrance associated with thinking with initial application and sustained application. What is 'without initial application but with sustained application'? It refers to mind-entrance associated with thinking without initial application but with sustained application. What is 'without initial application and without sustained application'? It refers to mind-entrance associated with thinking without initial application and without sustained application. Dharmadhatu, either initial application-following non-sustained application-associated, making four categories. Initial application-following non-sustained application-associated refers to body and speech karma that follow initial application, non-mind-associated formations that follow initial application, and sustained application associated with initial application. Sustained application-associated non-initial application-following refers to initial application, if it is initial application non-associated sustained application-associated mind-mind
法。覺隨轉亦觀相應者，謂覺觀相應心心法。非覺隨轉亦非觀相應者，謂除覺隨轉身口業，若余身口業，除覺隨轉心不相應行，若余心不相應行，及覺不相應觀，及非覺觀相應心心法法入，及無為。
一見亦見處，九見處非見，二分別。意入，若有漏，見處非見；若無漏，非見亦非見處。法入，或見非見處，作四句。見非見處者，謂法入所攝盡智無生智所不攝無漏慧。見處非見者，謂見所不攝有漏法入。見亦見處者，謂五見、世俗正見。非見亦非見處者，謂見所不攝無漏法入。
八非身見因身見亦非彼因，四分別。色入，若穢污，身見因身見非彼因；若不穢污，非身見因身見亦非彼因。如色入，聲入亦如是。意入，廣說如受念處。法入，廣說如法念處。
問十二入，幾業非業報？答：一切應分別。眼入，或業報非業、或非業報亦非業。業報非業者，謂報生眼入，余非業報亦非業。如眼入，耳入、鼻入、香入、舌入、味入、身入、觸入、意入亦如是。色入，或業非業報，作三句。業非業報者，謂身作色。業報非業者，謂報生色入。非業亦非業報者，謂除業色及業報生色入，若余色入。聲入，或業非業報、或非業亦非業報。業非業報者，謂口作，余非業亦非業報。法入，或業非業報，作四句。業非業報
【現代漢語翻譯】 現代漢語譯本： 『覺隨轉亦觀相應者』，指的是與覺（Vitarka，粗略的思考）和觀（Vicara，細緻的思考）相應的心和心所法（Citta-caitta dharmas，心理活動及其伴隨因素）。『非覺隨轉亦非觀相應者』，指的是除了隨覺而轉的身口業（Kaya-vak-karma，身語行為），若其餘的身口業，除了隨覺而轉的心不相應行（Citta-viprayukta-samskaras，不與心識相應的行蘊），若其餘的心不相應行，以及覺不相應的觀，以及非覺觀相應的心和心所法，法入（Dharmayatana，法處），以及無為法（Asamskrta dharma，非因緣和合的法）。
『一見亦見處，九見處非見，二分別』。意入（Manayatana，意處），若是有漏（Sasrava，有煩惱的），是見處非見；若是無漏（Anasrava，無煩惱的），則非見亦非見處。法入，或者說是見非見處，可以作出四句分別。『見非見處者』，指的是法入所包含的盡智（Ksaya-jnana，知諸漏已盡的智慧）和無生智（Anutpada-jnana，知諸法不生的智慧）所不包含的無漏慧（Anasrava-prajna，無漏的智慧）。『見處非見者』，指的是見所不包含的有漏法入。『見亦見處者』，指的是五見（五種錯誤的見解）和世俗正見（Samvrti-samyag-drsti，世俗諦的正見）。『非見亦非見處者』，指的是見所不包含的無漏法入。
『八非身見因身見亦非彼因，四分別』。色入（Rupayatana，色處），若是穢污的（Savrana，不清凈的），是身見因，身見亦非彼因；若是不穢污的，則非身見因，身見亦非彼因。如同色入，聲入（Sabdāyatana，聲處）也是如此。意入，廣說如同受念處（Vedananupassana，感受的念住）。法入，廣說如同法念處（Dhammanupassana，法的念住）。
問：十二入（Dvadasayatana，十二處），有多少是業（Karma，行為）而非業報（Karma-vipaka，行為的果報）？答：一切都應該分別。眼入（Caksurayatana，眼處），或者是業報非業，或者是非業報亦非業。『業報非業者』，指的是報生眼入（Vipaka-ja caksurayatana，果報所生的眼處），其餘的則非業報亦非業。如同眼入，耳入（Srotayatana，耳處）、鼻入（Ghranayatana，鼻處）、香入（Gandhayatana，香處）、舌入（Jihvayatan，舌處）、味入（Rasayatana，味處）、身入（Kayayatana，身處）、觸入（Sprastavyayatana，觸處）、意入也是如此。色入，或者是業非業報，可以作出三種分別。『業非業報者』，指的是身體所作的顏色。『業報非業者』，指的是報生色入（Vipaka-ja rupayatana，果報所生的色處）。『非業亦非業報者』，指的是除了業色（Karma-rupa，行為所造的色）以及業報生色入，若其餘的色入。聲入，或者是業非業報，或者是非業亦非業報。『業非業報者』，指的是口所作，其餘的則非業亦非業報。法入，或者是業非業報，可以作出四句分別。
【English Translation】 English version: 'That which accords with both initial application and sustained application of thought' refers to mental factors (Citta-caitta dharmas) that accord with both initial (Vitarka) and sustained (Vicara) application of thought. 'That which neither accords with initial application of thought nor with sustained application of thought' refers to, apart from bodily and verbal actions (Kaya-vak-karma) that accord with initial application of thought, any remaining bodily and verbal actions; apart from those mental formations not associated with consciousness (Citta-viprayukta-samskaras) that accord with initial application of thought, any remaining mental formations not associated with consciousness; and also sustained application of thought that does not accord with initial application of thought, mental factors that accord neither with initial nor sustained application of thought, the element of mental objects (Dharmayatana), and the unconditioned (Asamskrta dharma).
'One is both a view and a place of views, nine are places of views but not views, two are distinctions.' The element of mind (Manayatana), if defiled (Sasrava), is a place of views but not a view; if undefiled (Anasrava), it is neither a view nor a place of views. The element of mental objects (Dharmayatana) is either a view but not a place of views, giving rise to four possibilities. 'A view but not a place of views' refers to undefiled wisdom (Anasrava-prajna) included in the element of mental objects but not included in the Exhaustion Knowledge (Ksaya-jnana) and Non-arising Knowledge (Anutpada-jnana). 'A place of views but not a view' refers to defiled elements of mental objects not included in views. 'Both a view and a place of views' refers to the five views and conventional right view (Samvrti-samyag-drsti). 'Neither a view nor a place of views' refers to undefiled elements of mental objects not included in views.
'Eight are not causes of self-view, self-view is also not their cause, four distinctions.' The element of form (Rupayatana), if impure (Savrana), is a cause of self-view, and self-view is also not its cause; if not impure, it is not a cause of self-view, and self-view is also not its cause. Just as with the element of form, so too with the element of sound (Sabdāyatana). The element of mind is explained extensively as in the mindfulness of feeling (Vedananupassana). The element of mental objects is explained extensively as in the mindfulness of mental objects (Dhammanupassana).
Question: Of the twelve elements (Dvadasayatana), how many are actions (Karma) but not results of actions (Karma-vipaka)? Answer: Everything should be distinguished. The element of eye (Caksurayatana) is either a result of action but not an action, or neither a result of action nor an action. 'A result of action but not an action' refers to the eye element born of result (Vipaka-ja caksurayatana); the rest are neither results of action nor actions. Just as with the element of eye, so too with the element of ear (Srotayatana), the element of nose (Ghranayatana), the element of smell (Gandhayatana), the element of tongue (Jihvayatan), the element of taste (Rasayatana), the element of body (Kayayatana), the element of touch (Sprastavyayatana), and the element of mind. The element of form is either an action but not a result of action, giving rise to three possibilities. 'An action but not a result of action' refers to form created by the body (Karma-rupa). 'A result of action but not an action' refers to the form element born of result (Vipaka-ja rupayatana). 'Neither an action nor a result of action' refers to, apart from form created by action and the form element born of result, any remaining form elements. The element of sound is either an action but not a result of action, or neither an action nor a result of action. 'An action but not a result of action' refers to that created by speech; the rest are neither actions nor results of actions. The element of mental objects is either an action but not a result of action, giving rise to four possibilities.
者，謂身口業及報所不攝思業。業報非業者，謂思所不攝報生法入。業亦業報者，謂報生思業。非業亦非業報者，謂除業及業報生法入，若余法入。八非業非業隨轉，一業隨轉非業，三分別。色入，或業非業隨轉、或非業亦非業隨轉。業非業隨轉者，謂身作色，余非業亦非業隨轉。聲入亦如是。法入，或業非業隨轉，作四句。業非業隨轉者，謂除業隨轉身口業，若余身口業及思業。業隨轉非業者，謂受陰想陰，若思所不攝業隨轉行陰。業亦業隨轉者，謂業隨轉身口業。非業亦非業隨轉者，謂除業及業隨轉法入，若余法入。
十二入，或造色色非可見色，作三句。造色色非可見色者，謂八入及二入少分。造色色亦可見色者，謂一入。非造色色亦非可見色者，謂一入及二入少分。
十二入，或造色色非有對色，作四句。造色色非有對色者，謂一入少分。有對色非造色色者，謂一入少分。造色色亦有對色者，謂九入及一入少分。非造色色亦非有對色者，謂一入及一入少分。一切是甚深難了、難了甚深。問：十二入，幾善亦善因？答：一切應分別。眼入，或善因非善、或非善亦非善因。善因非善者，謂善報生眼入，余非善因亦非善。如眼入，耳入、鼻入、香入、舌入、味入、身入、觸入亦如是。色入，或善因非善
【現代漢語翻譯】 現代漢語譯本： 『非業』是指不由身口意三業及其果報所包含的意業。『業報非業』是指不由意所包含的果報所生的法處所攝的法。『業亦業報』是指果報所生的意業。『非業亦非業報』是指除了業和業報所生的法處所攝的法之外，其餘的法處所攝的法。 八個非業非業隨轉的法處，一個業隨轉非業的法處，三種分別。色入，或者業非業隨轉，或者非業亦非業隨轉。『業非業隨轉』是指身體所作的色，其餘的為『非業亦非業隨轉』。聲入也是如此。法入，或者業非業隨轉，作四句。『業非業隨轉』是指除了業隨轉身口業之外，其餘的身口意業。『業隨轉非業』是指受陰、想陰，以及不由意所包含的業隨轉的行陰。『業亦業隨轉』是指業隨轉身口業。『非業亦非業隨轉』是指除了業和業隨轉的法入之外，其餘的法入。 十二入，或者可造作但非可見的色，作三句。『可造作但非可見的色』是指八個入和兩個入的小部分。『可造作亦可見的色』是指一個入。『非可造作亦非可見的色』是指一個入和兩個入的小部分。 十二入，或者可造作但非有對的色，作四句。『可造作但非有對的色』是指一個入的小部分。『有對的色但非可造作』是指一個入的小部分。『可造作亦有對的色』是指九個入和一個入的小部分。『非可造作亦非有對的色』是指一個入和一個入的小部分。一切都是甚深難解的，難解的甚深。問：十二入中，有多少是善亦是善因？答：一切都應分別。眼入，或者善因非善，或者非善亦非善因。『善因非善』是指善報所生的眼入，其餘的為『非善因亦非善』。如眼入，耳入、鼻入、香入、舌入、味入、身入、觸入也是如此。色入，或者善因非善……
【English Translation】 English version: 'Non-karma' refers to mental karma that is not encompassed by the actions of body, speech, and mind, nor by their retributions. 'Retribution-karma that is non-karma' refers to phenomena arising from retribution that are not encompassed by thought and are included in the realm of dharmas. 'Karma that is also retribution-karma' refers to mental karma arising from retribution. 'Neither karma nor retribution-karma' refers to the phenomena included in the realm of dharmas that are apart from karma and retribution-karma; it refers to the remaining phenomena included in the realm of dharmas. Eight are non-karma and not transformed by karma, one is transformed by karma but is non-karma, and there are three distinctions. The realm of form, either karma is non-karma transformed, or non-karma is also not transformed by karma. 'Karma is non-karma transformed' refers to the form created by the body; the rest is 'non-karma is also not transformed by karma'. The realm of sound is also like this. The realm of dharmas, either karma is non-karma transformed, making four possibilities. 'Karma is non-karma transformed' refers to the bodily and verbal karma that is transformed by karma, apart from the karma that transforms the body and speech. 'Transformed by karma but is non-karma' refers to the skandhas of feeling and perception, and the skandha of formations that is transformed by karma but not encompassed by thought. 'Karma is also transformed by karma' refers to the bodily and verbal karma that is transformed by karma. 'Neither karma nor transformed by karma' refers to the realm of dharmas that is apart from karma and transformed by karma; it refers to the remaining phenomena included in the realm of dharmas. Of the twelve entrances, either they are created but are not visible forms, making three possibilities. 'Created but not visible forms' refers to eight entrances and a small part of two entrances. 'Created and also visible forms' refers to one entrance. 'Neither created nor visible forms' refers to one entrance and a small part of two entrances. Of the twelve entrances, either they are created but are not forms with resistance, making four possibilities. 'Created but not forms with resistance' refers to a small part of one entrance. 'Forms with resistance but not created' refers to a small part of one entrance. 'Created and also forms with resistance' refers to nine entrances and a small part of one entrance. 'Neither created nor forms with resistance' refers to one entrance and a small part of one entrance. Everything is profoundly difficult to understand, difficult to understand profoundly. Question: Of the twelve entrances, how many are wholesome and also wholesome causes? Answer: Everything should be distinguished. The eye entrance, either it is a wholesome cause but not wholesome, or it is neither wholesome nor a wholesome cause. 'Wholesome cause but not wholesome' refers to the eye entrance arising from wholesome retribution; the rest is 'neither a wholesome cause nor wholesome'. Like the eye entrance, so too are the ear entrance, nose entrance, scent entrance, tongue entrance, taste entrance, body entrance, and touch entrance. The form entrance, either it is a wholesome cause but not wholesome...
，作三句。善因非善者，謂善報生色入。善亦善因者，謂善色入。非善亦非善因者，謂無記及不善色入。如色入，意入亦如是。
聲入，或善亦善因、或非善亦非善因。善亦善因者，謂善聲入，余非善亦非善因。法入，或善非善因，廣說如法念處。
問：十二入，幾不善亦不善因？答：一切應分別。眼入，或不善因非不善、或非不善亦非不善因。不善因非不善者，謂不善報生眼入，余非不善因亦非不善。如眼入，耳入、鼻入、香入、舌入、味入、身入、觸入亦如是。色入，或不善因非不善，作三句。不善因非不善者，謂不善報生色入。不善亦不善因者，謂不善色入。非不善亦非不善因者，謂無記及善色入。聲入，或不善亦不善因、或非不善亦非不善因。不善亦不善因者，謂不善聲入，余非不善亦非不善因。意入，如意根。法入，如法念處。八無記亦無記因，四分別。色入，或無記因非無記，作三句。無記因非無記者，謂不善色入。無記因亦無記者，謂無記色入。非無記因亦非無記者，謂善色入。如色入，聲入、意入亦如是。法入，或無記非無記因，作四句。無記非無記因者，謂虛空及非數滅。無記因非無記者，謂不善法入。無記亦無記因者，謂無記有為法入。非無記亦非無記因者，謂善法入。
十
【現代漢語翻譯】 現代漢語譯本： ，分為三種情況。『善因非善』指的是，由善業產生的果報，表現爲令人愉悅的色（Rupa）的顯現。『善亦善因』指的是，本身是善，同時也是善因的色（Rupa）。『非善亦非善因』指的是，既非善也非善因的色（Rupa），包括無記和不善的色（Rupa）。如同色入一樣，意入也是如此。 聲入（Sadda），有可能是『善亦善因』，也有可能是『非善亦非善因』。『善亦善因』指的是，本身是善，同時也是善因的聲音（Sadda）。其餘的情況都屬於『非善亦非善因』。法入（Dhamma），有可能是『善非善因』，詳細的解釋可以參考法念處（Dhamma-satipatthana）。 問：十二入（Dvadasha-ayatana）中，哪些是不善亦是不善因？答：一切都需要分別討論。眼入（Cakkhu-ayatana），有可能是『不善因非不善』，也有可能是『非不善亦非不善因』。『不善因非不善』指的是，由不善業產生的果報，表現爲眼入。其餘的情況都屬於『非不善因亦非不善』。如同眼入一樣，耳入（Sota-ayatana）、鼻入（Ghana-ayatana）、香入（Gandha-ayatana）、舌入（Jivha-ayatana）、味入（Rasa-ayatana）、身入（Kaya-ayatana）、觸入（Photthabba-ayatana）也是如此。色入（Rupa-ayatana），分為三種情況。『不善因非不善』指的是，由不善業產生的果報，表現爲色入。『不善亦不善因』指的是，本身是不善，同時也是不善因的色入。『非不善亦非不善因』指的是，既非不善也非不善因的色入，包括無記和善的色入。聲入（Sadda-ayatana），有可能是『不善亦不善因』，也有可能是『非不善亦非不善因』。『不善亦不善因』指的是，本身是不善的聲音，同時也是不善因。其餘的情況都屬於『非不善亦非不善因』。意入（Mano-ayatana），如同意根（Mano-indriya）。法入（Dhamma-ayatana），如同法念處（Dhamma-satipatthana）。八個無記（Avyakata）既是無記也是無記因，其餘四種情況需要分別討論。色入（Rupa-ayatana），有可能是『無記因非無記』，分為三種情況。『無記因非無記』指的是，由不善業產生的色入。『無記因亦無記』指的是，本身是無記的色入。『非無記因亦非無記』指的是，由善業產生的色入。如同色入一樣，聲入（Sadda-ayatana）、意入（Mano-ayatana）也是如此。法入（Dhamma-ayatana），有可能是『無記非無記因』，分為四種情況。『無記非無記因』指的是，虛空（Akasa）和非數滅（Asankhata-nirodha）。『無記因非無記』指的是，不善的法入。『無記亦無記因』指的是，無記的有為法入。『非無記亦非無記因』指的是，善的法入。 十
【English Translation】 English version: , making three categories. 'Good cause, not good' refers to the pleasant appearance of Rupa (form), which arises as a result of good karma. 'Good and good cause' refers to Rupa (form) that is both good and a good cause. 'Neither good nor good cause' refers to Rupa (form) that is neither good nor a good cause, including indeterminate (avyakata) and unwholesome Rupa (form). Just as with Rupa-ayatana (form-sphere), so it is with Mano-ayatana (mind-sphere). Sadda-ayatana (sound-sphere) can be either 'good and good cause' or 'neither good nor good cause'. 'Good and good cause' refers to Sadda (sound) that is both good and a good cause. The remaining cases are 'neither good nor good cause'. Dhamma-ayatana (idea-sphere) can be 'good, not good cause'; a detailed explanation can be found in Dhamma-satipatthana (foundations of mindfulness of the Dhamma). Question: Among the Dvadasha-ayatana (twelve spheres), which are unwholesome and unwholesome causes? Answer: Everything should be discussed separately. Cakkhu-ayatana (eye-sphere) can be either 'unwholesome cause, not unwholesome' or 'neither unwholesome nor unwholesome cause'. 'Unwholesome cause, not unwholesome' refers to the eye-sphere that arises as a result of unwholesome karma. The remaining cases are 'neither unwholesome cause nor unwholesome'. Just as with the eye-sphere, so it is with Sota-ayatana (ear-sphere), Ghana-ayatana (nose-sphere), Gandha-ayatana (odor-sphere), Jivha-ayatana (tongue-sphere), Rasa-ayatana (taste-sphere), Kaya-ayatana (body-sphere), and Photthabba-ayatana (touch-sphere). Rupa-ayatana (form-sphere) is divided into three categories. 'Unwholesome cause, not unwholesome' refers to the form-sphere that arises as a result of unwholesome karma. 'Unwholesome and unwholesome cause' refers to the form-sphere that is both unwholesome and an unwholesome cause. 'Neither unwholesome nor unwholesome cause' refers to the form-sphere that is neither unwholesome nor an unwholesome cause, including indeterminate and wholesome form-spheres. Sadda-ayatana (sound-sphere) can be either 'unwholesome and unwholesome cause' or 'neither unwholesome nor unwholesome cause'. 'Unwholesome and unwholesome cause' refers to sound that is unwholesome and an unwholesome cause. The remaining cases are 'neither unwholesome nor unwholesome cause'. Mano-ayatana (mind-sphere) is like Mano-indriya (mind-faculty). Dhamma-ayatana (idea-sphere) is like Dhamma-satipatthana (foundations of mindfulness of the Dhamma). The eight indeterminate (Avyakata) are both indeterminate and indeterminate causes; the remaining four cases need to be discussed separately. Rupa-ayatana (form-sphere) can be 'indeterminate cause, not indeterminate', divided into three categories. 'Indeterminate cause, not indeterminate' refers to the form-sphere that arises from unwholesome karma. 'Indeterminate cause and indeterminate' refers to the form-sphere that is indeterminate. 'Neither indeterminate cause nor indeterminate' refers to the form-sphere that arises from wholesome karma. Just as with the form-sphere, so it is with Sadda-ayatana (sound-sphere) and Mano-ayatana (mind-sphere). Dhamma-ayatana (idea-sphere) can be 'indeterminate, not indeterminate cause', divided into four categories. 'Indeterminate, not indeterminate cause' refers to Akasa (space) and Asankhata-nirodha (unconditioned cessation). 'Indeterminate cause, not indeterminate' refers to unwholesome Dhamma-ayatana (idea-sphere). 'Indeterminate and indeterminate cause' refers to the indeterminate conditioned Dhamma-ayatana (idea-sphere). 'Neither indeterminate nor indeterminate cause' refers to wholesome Dhamma-ayatana (idea-sphere). Ten
一因緣緣及有因，一分別。法入，若有為，因緣緣及有因；若無為，非因緣緣非有因。
十非次第亦非次第緣緣，二分別。意入，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起意入，過去現在阿羅漢最後命終意入。次第亦次第緣緣者，謂除過去現在阿羅漢最後命終意入，若余過去及現在意入。非次第亦非次第緣緣者，謂除未來現前必起意入，若余未來意入。法入，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起心法法入，過去及現在阿羅漢最後命終心法法入，及無想正受、滅盡正受已起當起法入。次第亦次第緣緣者，謂除過去現在阿羅漢最後命終心法法入，若余過去及現在心法法入。非次第亦非次第緣緣者，謂除未來現前必起心法法入，若余未來心法法入，除次第心不相應行，若余心不相應行身口業及無為。
十緣緣緣非有緣，一緣緣緣亦有緣，一分別。緣法入，若心法，彼緣緣緣亦有緣，余非緣緣緣亦非有緣。
十一是增上緣緣及有增上，一分別。法入，若有為，彼增上緣緣及有增上；若無為，增上緣緣非有增上。
十隨流非流，二分別。意入，若有漏，彼隨流非流；若無漏，非流亦非隨流。法入，或隨流非流，作三句。隨流非流者，謂流所不攝有漏
【現代漢語翻譯】 現代漢語譯本 一個因緣緣和有因，一個分別。法入（Dharmadhatu），如果有為法（conditioned dharma），是因緣緣和有因；如果無為法（unconditioned dharma），則不是因緣緣也不是有因。
十個非次第也非次第緣緣，兩個分別。意入（Manodhatu），或者次第非次第緣緣，構成三種情況。次第非次第緣緣是指，未來現前必定生起的意入，過去和現在阿羅漢（Arhat，已證悟的聖者）最後命終時的意入。次第也次第緣緣是指，除了過去和現在阿羅漢最後命終時的意入，其餘過去和現在的意入。非次第也非次第緣緣是指，除了未來現前必定生起的意入，其餘未來的意入。法入（Dharmadhatu），或者次第非次第緣緣，構成三種情況。次第非次第緣緣是指，未來現前必定生起的心法法入，過去和現在阿羅漢最後命終時的心法法入，以及無想定（Asamjnasamadhi，無想禪定）、滅盡定（Nirodhasamapatti，滅盡禪定）已生起和將要生起的法入。次第也次第緣緣是指，除了過去和現在阿羅漢最後命終時的心法法入，其餘過去和現在的心法法入。非次第也非次第緣緣是指，除了未來現前必定生起的心法法入，其餘未來的心法法入，除了次第的心不相應行（citta-viprayukta-samskara，與心不相應的行法），其餘的心不相應行，身口業（kaya-vak-karma，身語業）以及無為法。
十個緣緣緣非有緣，一個緣緣緣也有緣，一個分別。緣法入（Dharmadhatu），如果是心法（citta-dharma），那麼它是緣緣緣也有緣，其餘的不是緣緣緣也不是有緣。
十一個是增上緣緣和有增上，一個分別。法入（Dharmadhatu），如果有為法（conditioned dharma），那麼它是增上緣緣和有增上；如果無為法（unconditioned dharma），則是增上緣緣非有增上。
十個隨流非流，兩個分別。意入（Manodhatu），如果有漏（sasrava，有煩惱），那麼它是隨流非流；如果無漏（anasrava，無煩惱），則不是流也不是隨流。法入（Dharmadhatu），或者隨流非流，構成三種情況。隨流非流是指，不被流所包含的有漏法。
【English Translation】 English version One condition-originated and having a cause, one distinction. Dharmadhatu (Dharmadhatu, the realm of phenomena), if conditioned dharmas (samskrta dharma), are condition-originated and have a cause; if unconditioned dharmas (asamskrta dharma), they are neither condition-originated nor have a cause.
Ten are neither sequential nor non-sequential condition-originated, two distinctions. Manodhatu (Manodhatu, the mind element), either sequential or non-sequential condition-originated, forming three categories. Sequential and non-sequential condition-originated refers to the manodhatu that will inevitably arise in the future, and the manodhatu at the final moment of death of Arhats (Arhat, enlightened beings) in the past and present. Sequential and also sequential condition-originated refers to the manodhatu in the past and present, excluding the manodhatu at the final moment of death of Arhats in the past and present. Non-sequential and also non-sequential condition-originated refers to the manodhatu in the future, excluding the manodhatu that will inevitably arise in the future. Dharmadhatu (Dharmadhatu, the realm of phenomena), either sequential or non-sequential condition-originated, forming three categories. Sequential and non-sequential condition-originated refers to the mind-dharmadhatu that will inevitably arise in the future, the mind-dharmadhatu at the final moment of death of Arhats in the past and present, and the dharmadhatu that has arisen or will arise from Asamjnasamadhi (Asamjnasamadhi, the attainment of non-perception) and Nirodhasamapatti (Nirodhasamapatti, the attainment of cessation). Sequential and also sequential condition-originated refers to the mind-dharmadhatu in the past and present, excluding the mind-dharmadhatu at the final moment of death of Arhats in the past and present. Non-sequential and also non-sequential condition-originated refers to the mind-dharmadhatu in the future, excluding the mind-dharmadhatu that will inevitably arise in the future, excluding citta-viprayukta-samskaras (citta-viprayukta-samskara, formations not associated with mind) that are sequential, and the remaining citta-viprayukta-samskaras, kaya-vak-karma (kaya-vak-karma, body and speech actions), and unconditioned dharmas.
Ten are condition-originated without a condition, one is condition-originated with a condition, one distinction. Regarding dharmadhatu (Dharmadhatu, the realm of phenomena), if it is mind-dharma (citta-dharma), then it is condition-originated with a condition, otherwise it is neither condition-originated nor has a condition.
Eleven are dominant condition-originated and have dominance, one distinction. Dharmadhatu (Dharmadhatu, the realm of phenomena), if conditioned dharmas (samskrta dharma), then it is dominant condition-originated and has dominance; if unconditioned dharmas (asamskrta dharma), then it is dominant condition-originated but does not have dominance.
Ten are flowing and non-flowing, two distinctions. Manodhatu (Manodhatu, the mind element), if defiled (sasrava, with afflictions), then it is flowing and non-flowing; if undefiled (anasrava, without afflictions), then it is neither flowing nor non-flowing. Dharmadhatu (Dharmadhatu, the realm of phenomena), either flowing or non-flowing, forming three categories. Flowing and non-flowing refers to defiled dharmas not included in the flow.
法。入流亦隨流者，謂四流。非流亦非隨流者，謂流所不攝無漏法入。
眾事分阿毗曇論卷第十一 大正藏第 26 冊 No. 1541 眾事分阿毗曇論
眾事分阿毗曇論卷第十二
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
千問論品第七之餘
陰者，謂五陰。問：云何五？答：廣說如上。問：此五陰，幾色、幾非色？答：一是色，四非色。四是不可見，一分別。色陰，或可見、或不可見。云何可見？謂一入。云何不可見？謂九入及一入少分。四無對，一分別。色陰，或有對、或無對。云何有對？謂十入。云何無對？謂一入少分。色陰，或有漏、或無漏。云何有漏？謂有漏十入及一入少分。云何無漏？謂一入少分。受陰，或有漏、或無漏。云何有漏？謂有漏意思惟相應受陰。云何無漏？謂無漏意思惟相應受陰。如受陰，想陰、識陰亦如是。行陰，或有漏、或無漏。云何有漏？謂若有漏心相應及有漏心不相應行陰。云何無漏？謂無漏心相應及無漏心不相應行陰。一切是有為。
問：陰，幾有報、幾無報？答：一切應分別。色陰，或有報、或無報。云何有報？謂不善色陰及善有漏色陰。云何無報？謂無記及無漏色陰。如色陰，受陰、想陰、行陰、識陰亦如是
【現代漢語翻譯】 現代漢語譯本： 『法。入流亦隨流』是指四種『流』（Ogha，煩惱之流）。『非流亦非隨流』是指不被『流』所包含的無漏法（Anasrava Dharma，沒有煩惱的法）的進入。
《眾事分阿毗曇論》卷第十一 大正藏第26冊 No. 1541 《眾事分阿毗曇論》
《眾事分阿毗曇論》卷第十二
尊者世友造
宋天竺三藏求那跋陀羅共菩提耶舍譯
千問論品第七之餘
『陰』（Skandha，蘊）是指五陰（Panca-skandha）。問：什麼是五陰？答：詳細的解釋如前文所述。問：這五陰中，哪些是色（Rupa，物質），哪些是非色？答：一個是色，四個是非色。四個是不可見的，一個是可分別的。色陰，或者可見，或者不可見。什麼是可見的？指一個『入』（Ayatana，處）。什麼事不可見的？指九個『入』以及一個『入』的小部分。四個是無對的（Apratigha，沒有阻礙的），一個是可分別的。色陰，或者是有對的（Sapratiha，有阻礙的），或者是無對的。什麼是有對的？指十個『入』。什麼是無對的？指一個『入』的小部分。色陰，或者是有漏的（Sasrava，有煩惱的），或者是無漏的。什麼是有漏的？指有漏的十個『入』以及一個『入』的小部分。什麼是無漏的？指一個『入』的小部分。受陰（Vedana-skandha，感受蘊），或者是有漏的，或者是無漏的。什麼是有漏的？指有漏的『意思惟』（Manasikara，作意）相應的受陰。什麼是無漏的？指無漏的『意思惟』相應的受陰。想陰（Samjna-skandha，想蘊）、識陰（Vijnana-skandha，識蘊）也與受陰類似。行陰（Samskara-skandha，行蘊），或者是有漏的，或者是無漏的。什麼是有漏的？指與有漏心相應的以及與有漏心不相應的行陰。什麼是無漏的？指與無漏心相應的以及與無漏心不相應的行陰。一切都是有為法（Samskrta，有條件的）。
問：『陰』中，哪些是有報的（Vipaka，果報），哪些是無報的？答：一切都應該分別。色陰，或者是有報的，或者是無報的。什麼是有報的？指不善的色陰以及善的有漏色陰。什麼是無報的？指無記的（Avyakrta，非善非惡的）以及無漏的色陰。受陰、想陰、行陰、識陰也與色陰類似。
【English Translation】 English version: 'Dharma. Entering the stream and following the stream' refers to the four 'Oghas' (floods, currents of defilements). 'Not a stream and not following the stream' refers to the entry of Anasrava Dharma (untainted Dharma), which is not encompassed by the 'streams'.
Miscellaneous Matters Section Abhidharma Treatise, Volume 11 Taisho Tripitaka, Volume 26, No. 1541, Miscellaneous Matters Section Abhidharma Treatise
Miscellaneous Matters Section Abhidharma Treatise, Volume 12
Composed by Venerable Vasumitra
Translated by Tripitaka Master Gunabhadra of Song Dynasty, together with Bodhiyashas
Remaining of the Chapter on Thousand Questions, Seventh Section
'Skandha' (aggregate) refers to the five Skandhas (Panca-skandha). Question: What are the five? Answer: The detailed explanation is as described above. Question: Among these five Skandhas, which are Rupa (form, matter) and which are non-Rupa? Answer: One is Rupa, and four are non-Rupa. Four are invisible, and one is distinguishable. The Rupa-skandha is either visible or invisible. What is visible? It refers to one 'Ayatana' (sense base). What is invisible? It refers to nine 'Ayatanas' and a small portion of one 'Ayatana'. Four are Apratigha (without resistance), and one is distinguishable. The Rupa-skandha is either Sapratiha (with resistance) or Apratigha. What is Sapratiha? It refers to ten 'Ayatanas'. What is Apratigha? It refers to a small portion of one 'Ayatana'. The Rupa-skandha is either Sasrava (tainted, with outflows) or Anasrava (untainted, without outflows). What is Sasrava? It refers to the ten tainted 'Ayatanas' and a small portion of one 'Ayatana'. What is Anasrava? It refers to a small portion of one 'Ayatana'. The Vedana-skandha (aggregate of feeling) is either Sasrava or Anasrava. What is Sasrava? It refers to the Vedana-skandha associated with tainted 'Manasikara' (attention, thought). What is Anasrava? It refers to the Vedana-skandha associated with untainted 'Manasikara'. The Samjna-skandha (aggregate of perception) and Vijnana-skandha (aggregate of consciousness) are also similar to the Vedana-skandha. The Samskara-skandha (aggregate of mental formations) is either Sasrava or Anasrava. What is Sasrava? It refers to the Samskara-skandha associated with the tainted mind and the Samskara-skandha not associated with the tainted mind. What is Anasrava? It refers to the Samskara-skandha associated with the untainted mind and the Samskara-skandha not associated with the untainted mind. Everything is Samskrta (conditioned).
Question: Among the 'Skandhas', which are Vipaka (with karmic result) and which are without Vipaka? Answer: Everything should be distinguished. The Rupa-skandha is either with Vipaka or without Vipaka. What is with Vipaka? It refers to the unwholesome Rupa-skandha and the wholesome tainted Rupa-skandha. What is without Vipaka? It refers to the Avyakrta (neither wholesome nor unwholesome) and the untainted Rupa-skandha. The Vedana-skandha, Samjna-skandha, Samskara-skandha, and Vijnana-skandha are also similar to the Rupa-skandha.
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一切從因緣生世所攝。一是色所攝，四是名所攝。一是內入所攝，三是外入所攝，一分別。色陰，或內入所攝、或外入所攝。云何內入所攝？謂五內入。云何外入所攝？謂五外入及一外入少分。一切是智知。若有漏，彼斷知知及斷；若無漏，彼非斷知知及不斷。
問：陰，幾應修、幾不應修？答：一切應分別。色陰，或應修、或不應修。云何應修？謂善色陰。云何不應修？謂不善及無記色陰。如色陰，受陰、想陰、識陰、行陰亦如是。
問：陰，幾穢污、幾非穢污？答：一切應分別。色陰，或穢污、或非穢污。云何穢污？謂不善色陰及隱沒無記色陰。云何非穢污？謂善色陰及不隱沒無記色陰。如色陰，受陰、想陰、識陰、行陰亦如是。
一切是果及有果。四不受，一分別。色陰，或受、或不受。云何受？若自性受。云何不受？若非自性受。四非四大造，一分別。色陰，或四大造、或非四大造。云何四大造？謂九入及二入少分。云何非四大造？謂一入少分。一切有上。
問：陰，幾是有、幾非有？答：一切應分別。陰若有漏，彼是有；若無漏，彼非有。一因不相應，二因相應，一分別。行陰，若心法，因相應；若非心法，因不相應。
或善處攝非陰，作四句。善處攝非陰者，
謂數滅。陰攝非善處者，謂不善及無記五陰。善處攝亦陰者，謂善五陰。非善處攝亦非陰者，謂虛空非數滅。不善處攝五陰少分，五陰少分亦攝不善處。
或無記處攝非陰，作四句。無記處攝非陰者，謂虛空及非數滅。陰攝非無記處者，謂善不善五陰。無記處攝亦陰者，謂無記五陰。非無記處攝亦非陰者，謂數滅。漏處攝一陰少分，一陰少分亦攝漏處。有漏處攝五陰少分，五陰少分亦攝有漏處。
或無漏處攝非陰，作四句。無漏處攝非陰者，謂虛空、數滅、非數滅。陰攝非無漏處者，謂有漏五陰。無漏處攝亦陰者，謂無漏五陰。非無漏處攝亦非陰者，是事不可得也。
陰，或過去或未來或現在。陰，或善、或不善、或無記。云何善？謂善五陰。云何不善？謂不善五陰。云何無記？謂無記五陰。陰，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂欲界系五陰。云何色界系？謂色界系五陰。云何無色界系？謂無色界系四陰。云何不繫？謂無漏五陰。
問：陰，幾學、幾無學、幾非學非無學？答：一切應分別。陰，或學、或無學、或非學非無學。云何學？謂學五陰。云何無學？謂無學五陰。云何非學非無學？謂有漏五陰。
問：陰，幾見斷、幾修斷？答：一切應分別。色陰，若
【現代漢語翻譯】 現代漢語譯本： 所謂『數滅』（nirodha-samāpatti，一種滅盡定）。『陰』（skandha，構成個體的五種要素：色、受、想、行、識）所包含的非善處（akusala，不善的處所）是指不善和無記（avyākrta，非善非惡）的五陰。善處（kusala，善的處所）所包含的也是『陰』，是指善的五陰。非善處所包含的，也不是『陰』，是指虛空和非數滅。不善處所包含的是五陰的一部分，五陰的一部分也包含不善處。 或者，『無記處』（avyākrta-āyatana，非善非惡的處所）包含的不是『陰』，可以構成四句（tetralemma，四種可能性）。『無記處』包含的不是『陰』，是指虛空和非數滅。『陰』包含的不是『無記處』，是指善和不善的五陰。『無記處』包含的也是『陰』，是指無記的五陰。非『無記處』包含的，也不是『陰』，是指數滅。『漏處』（sāsrava-āyatana，有煩惱的處所）包含一陰（ekaskandha，一個陰）的一部分，一陰的一部分也包含『漏處』。『有漏處』（sāsrava-āyatana，有煩惱的處所）包含五陰的一部分，五陰的一部分也包含『有漏處』。 或者，『無漏處』（anāsrava-āyatana，無煩惱的處所）包含的不是『陰』，可以構成四句。『無漏處』包含的不是『陰』，是指虛空、數滅、非數滅。『陰』包含的不是『無漏處』，是指有漏的五陰。『無漏處』包含的也是『陰』，是指無漏的五陰。非『無漏處』包含的，也不是『陰』，這種情況是不可能存在的。 『陰』，或者屬於過去，或者屬於未來，或者屬於現在。『陰』，或者屬於善，或者屬於不善，或者屬於無記。什麼是善？是指善的五陰。什麼是不善？是指不善的五陰。什麼是無記？是指無記的五陰。『陰』，或者屬於欲界系（kāmadhātu，慾望界），或者屬於色界系（rūpadhātu，色界），或者屬於無色界系（arūpadhātu，無色界），或者不屬於任何界系。什麼是欲界系？是指欲界系的五陰。什麼是色界系？是指色界系的五陰。什麼是無色界系？是指無色界系的四陰。什麼是不繫（asamskrta，不屬於任何界）？是指無漏的五陰。 問：『陰』，屬於幾類有學（saiksa，需要學習的人）、幾類無學（asiksa，無需再學習的人）、幾類非有學非無學？答：一切都應當分別。『陰』，或者屬於有學，或者屬於無學，或者屬於非有學非無學。什麼是有學？是指有學的五陰。什麼是無學？是指無學的五陰。什麼是非有學非無學？是指有漏的五陰。 問：『陰』，屬於幾類見斷（darśana-heya，通過見道斷除的煩惱）、幾類修斷（bhāvanā-heya，通過修道斷除的煩惱）？答：一切都應當分別。色陰，如果...
【English Translation】 English version: That is called 'cessation attainment' (nirodha-samāpatti, a state of complete cessation). 'Skandhas' (skandha, the five aggregates constituting an individual: form, feeling, perception, mental formations, and consciousness) included in the non-virtuous realm (akusala, unwholesome realm) refer to the non-virtuous and indeterminate (avyākrta, neither wholesome nor unwholesome) five skandhas. Skandhas included in the virtuous realm (kusala, wholesome realm) are the virtuous five skandhas. What is included in the non-virtuous realm and is not a 'skandha' refers to space and non-cessation attainment. A portion of the five skandhas is included in the non-virtuous realm, and a portion of the five skandhas also includes the non-virtuous realm. Alternatively, what is included in the 'indeterminate realm' (avyākrta-āyatana, neither wholesome nor unwholesome realm) and is not a 'skandha' can form a tetralemma (four possibilities). What is included in the 'indeterminate realm' and is not a 'skandha' refers to space and non-cessation attainment. What is included in 'skandhas' and is not the 'indeterminate realm' refers to the virtuous and non-virtuous five skandhas. What is included in the 'indeterminate realm' and is also a 'skandha' refers to the indeterminate five skandhas. What is not included in the 'indeterminate realm' and is also not a 'skandha' refers to cessation attainment. The 'defiled realm' (sāsrava-āyatana, realm with defilements) includes a portion of one skandha (ekaskandha, one aggregate), and a portion of one skandha also includes the 'defiled realm'. The 'defiled realm' (sāsrava-āyatana, realm with defilements) includes a portion of the five skandhas, and a portion of the five skandhas also includes the 'defiled realm'. Alternatively, what is included in the 'undefiled realm' (anāsrava-āyatana, realm without defilements) and is not a 'skandha' can form a tetralemma. What is included in the 'undefiled realm' and is not a 'skandha' refers to space, cessation attainment, and non-cessation attainment. What is included in 'skandhas' and is not the 'undefiled realm' refers to the defiled five skandhas. What is included in the 'undefiled realm' and is also a 'skandha' refers to the undefiled five skandhas. What is not included in the 'undefiled realm' and is also not a 'skandha' is not possible. 'Skandhas' are either past, future, or present. 'Skandhas' are either virtuous, non-virtuous, or indeterminate. What is virtuous? It refers to the virtuous five skandhas. What is non-virtuous? It refers to the non-virtuous five skandhas. What is indeterminate? It refers to the indeterminate five skandhas. 'Skandhas' are either belonging to the desire realm (kāmadhātu, realm of desire), the form realm (rūpadhātu, realm of form), the formless realm (arūpadhātu, formless realm), or not belonging to any realm. What belongs to the desire realm? It refers to the five skandhas of the desire realm. What belongs to the form realm? It refers to the five skandhas of the form realm. What belongs to the formless realm? It refers to the four skandhas of the formless realm. What is unconditioned (asamskrta, not belonging to any realm)? It refers to the undefiled five skandhas. Question: 'Skandhas', how many are learners (saiksa, those who need to learn), how many are non-learners (asiksa, those who no longer need to learn), and how many are neither learners nor non-learners? Answer: Everything should be distinguished. 'Skandhas' are either learners, non-learners, or neither learners nor non-learners. What are learners? It refers to the five skandhas of learners. What are non-learners? It refers to the five skandhas of non-learners. What are neither learners nor non-learners? It refers to the defiled five skandhas. Question: 'Skandhas', how many are abandoned by seeing (darśana-heya, defilements abandoned through the path of seeing), how many are abandoned by cultivation (bhāvanā-heya, defilements abandoned through the path of cultivation)? Answer: Everything should be distinguished. The form skandha, if...
有漏，彼修斷；若無漏，彼不斷。云何修斷？謂十入及一入少分。云何不斷？謂一入少分。受陰，或見斷、或修斷、或不斷。云何見斷？若受陰隨信行、隨法行人無間忍等斷。彼云何斷？謂見斷八十八使相應受陰。云何修斷？若受陰學見跡修斷。彼云何斷？謂修斷十使相應受陰，及不穢污有漏受陰。云何不斷？謂無漏受陰。如受陰，想陰、識陰亦如是。行陰，或見斷、或修斷、或不斷。云何見斷？若行陰隨信行、隨法行人無間忍等斷。彼云何斷？謂見斷八十八使，彼相應行陰，彼所起心不相應行。云何修斷？若行陰學見跡修斷。彼云何斷？謂修斷十使，彼相應行陰，彼所起身口業，彼所起心不相應行，及不穢污有漏行陰。云何不斷？謂無漏行陰。一非心非心法非心相應，二心法亦心相應，一唯心，一分別。行陰，若心不相應，彼非心非心法非心相應，余心法亦心相應。一心隨轉非受相應，一心隨轉亦受相應，二分別。色陰，或心隨轉非受相應、或非心隨轉亦非受相應。心隨轉非受相應者，謂心隨轉身口業，余非心隨轉亦非受相應。
行陰，或心隨轉非受相應，作三句。心隨轉非受相應者，謂心隨轉心不相應行陰。心隨轉亦受相應者，謂心相應行陰。非心隨轉亦非受相應者，謂除心隨轉心不相應行陰，若余心不相
【現代漢語翻譯】 現代漢語譯本 有漏（Sāsrava，指有煩惱的），就應該修斷；如果無漏（Anāsrava，指沒有煩惱的），就不需要斷。什麼是修斷？是指十入（Dasāyatanāni，即眼、耳、鼻、舌、身、意六內入，以及色、聲、香、味四外入）以及一入（指法入）的小部分。什麼是不需要斷？是指一入的小部分。受陰（Vedanāskandha，感受蘊），有的是見斷（Darśana-prahātavya，通過見道斷除的），有的是修斷（Bhāvanā-prahātavya，通過修道斷除的），有的則不需要斷。什麼是見斷？是指受陰隨著隨信行（Śraddhānusārin，隨信行者）、隨法行（Dharmānusārin，隨法行者）人在無間忍（Anantaryasamādhi，無間三昧）等中被斷除。它們是如何被斷除的？是指與見斷的八十八使（Astaśīti-anuśaya，八十八種煩惱）相應的受陰。什麼是修斷？是指受陰在學見跡（Śaikṣa-darśana-mārga，有學位的見道）中通過修習而被斷除。它們是如何被斷除的？是指與修斷的十使（Daśa-anuśaya，十種煩惱）相應的受陰，以及不染污的有漏受陰。什麼是不需要斷？是指無漏的受陰。如同受陰一樣，想陰（Saṃjñāskandha，想蘊）、識陰（Vijñānaskandha，識蘊）也是如此。行陰（Saṃskāraskandha，行蘊），有的是見斷，有的是修斷，有的則不需要斷。什麼是見斷？是指行陰隨著隨信行、隨法行人在無間忍等中被斷除。它們是如何被斷除的？是指見斷的八十八使，與它們相應的行陰，以及它們所引起的心不相應行（Citta-viprayukta-saṃskāra，不與心相應的行）。什麼是修斷？是指行陰在學見跡中通過修習而被斷除。它們是如何被斷除的？是指修斷的十使，與它們相應的行陰，它們所引起的身口業（Kāya-vāc-karma，身業和口業），它們所引起的心不相應行，以及不染污的有漏行陰。什麼是不需要斷？是指無漏的行陰。一種是非心（Acitta，非心識）、非心法（Acitta-dharma，非心識之法）、非心相應（Citta-samprayukta，不與心識相應），一種是心法（Citta-dharma，心識之法）也與心相應（Citta-samprayukta，與心識相應），一種唯是心（Citta-mātra，唯有心識），一種是分別（Vikalpa，分別作用）。行陰，如果是不與心相應，那麼它就是非心、非心法、非心相應，其餘的心法也與心相應。一種是隨心而轉（Citta-anuparivartin，隨心識而轉）但不與受相應（Vedanā-samprayukta，不與感受相應），一種是隨心而轉也與受相應，這兩種情況需要分別。色陰（Rūpaskandha，色蘊），有的是隨心而轉但不與受相應，有的不是隨心而轉也不與受相應。隨心而轉但不與受相應的是指，隨心而轉的身口業，其餘的不是隨心而轉也不與受相應。 行陰，有的是隨心而轉但不與受相應，可以分為三種情況。隨心而轉但不與受相應的是指，隨心而轉的心不相應行陰。隨心而轉也與受相應的是指，與心相應的行陰。不是隨心而轉也不與受相應的是指，除了隨心而轉的心不相應行陰之外，其餘的不與心相應。
【English Translation】 English version If there is 'leaking' (Sāsrava, referring to having afflictions), then it should be cultivated and severed; if there is no 'leaking' (Anāsrava, referring to having no afflictions), then it is not severed. What is cultivated and severed? It refers to the ten entrances (Dasāyatanāni, the six internal entrances of eye, ear, nose, tongue, body, and mind, and the four external entrances of form, sound, smell, and taste) and a small portion of one entrance (referring to the dharma entrance). What is not severed? It refers to a small portion of one entrance. The feeling aggregate (Vedanāskandha), is either severed by seeing (Darśana-prahātavya, severed through the path of seeing), severed by cultivation (Bhāvanā-prahātavya, severed through the path of cultivation), or not severed. What is severed by seeing? It refers to the feeling aggregate that is severed along with those who follow faith (Śraddhānusārin, follower of faith) and those who follow the Dharma (Dharmānusārin, follower of Dharma) in the immediate forbearance (Anantaryasamādhi, immediate samadhi) and so on. How are they severed? It refers to the feeling aggregate that corresponds to the eighty-eight fetters (Astaśīti-anuśaya, eighty-eight kinds of afflictions) that are severed by seeing. What is severed by cultivation? It refers to the feeling aggregate that is severed through cultivation in the learning stage of the path of seeing (Śaikṣa-darśana-mārga, the path of seeing for those still in training). How are they severed? It refers to the feeling aggregate that corresponds to the ten fetters (Daśa-anuśaya, ten kinds of afflictions) that are severed by cultivation, and the non-defiled 'leaking' feeling aggregate. What is not severed? It refers to the 'non-leaking' feeling aggregate. Just like the feeling aggregate, so are the perception aggregate (Saṃjñāskandha) and the consciousness aggregate (Vijñānaskandha). The formation aggregate (Saṃskāraskandha), is either severed by seeing, severed by cultivation, or not severed. What is severed by seeing? It refers to the formation aggregate that is severed along with those who follow faith and those who follow the Dharma in the immediate forbearance and so on. How are they severed? It refers to the eighty-eight fetters that are severed by seeing, the formation aggregate that corresponds to them, and the mental non-corresponding formations (Citta-viprayukta-saṃskāra, formations not corresponding to the mind) that arise from them. What is severed by cultivation? It refers to the formation aggregate that is severed through cultivation in the learning stage of the path of seeing. How are they severed? It refers to the ten fetters that are severed by cultivation, the formation aggregate that corresponds to them, the bodily and verbal actions (Kāya-vāc-karma, actions of body and speech) that arise from them, the mental non-corresponding formations that arise from them, and the non-defiled 'leaking' formation aggregate. What is not severed? It refers to the 'non-leaking' formation aggregate. One is non-mind (Acitta, non-consciousness), non-mental-dharma (Acitta-dharma, non-consciousness-dharma), non-mind-corresponding (Citta-samprayukta, not corresponding to consciousness), one is mental-dharma (Citta-dharma, consciousness-dharma) and also mind-corresponding (Citta-samprayukta, corresponding to consciousness), one is only mind (Citta-mātra, only consciousness), and one is discrimination (Vikalpa, discrimination). The formation aggregate, if it is not corresponding to the mind, then it is non-mind, non-mental-dharma, non-mind-corresponding, the remaining mental-dharma is also mind-corresponding. One is following the mind (Citta-anuparivartin, following consciousness) but not corresponding to feeling (Vedanā-samprayukta, not corresponding to feeling), one is following the mind and also corresponding to feeling, these two situations need to be distinguished. The form aggregate (Rūpaskandha), is either following the mind but not corresponding to feeling, or not following the mind and also not corresponding to feeling. What is following the mind but not corresponding to feeling refers to the bodily and verbal actions that follow the mind, the rest is not following the mind and also not corresponding to feeling. The formation aggregate, is either following the mind but not corresponding to feeling, which can be divided into three situations. What is following the mind but not corresponding to feeling refers to the mental non-corresponding formation aggregate that follows the mind. What is following the mind and also corresponding to feeling refers to the formation aggregate that corresponds to the mind. What is not following the mind and also not corresponding to feeling refers to, apart from the mental non-corresponding formation aggregate that follows the mind, the rest that is not corresponding to the mind.
應行陰。如受，想亦如是，除其自性。
問：陰，幾覺隨轉非觀相應？答：一切應分別。色陰，或覺隨轉非觀相應、或非覺隨轉亦非觀相應。覺隨轉非觀相應者，謂覺隨轉身口業，余非覺隨轉亦非觀相應。受陰，或有覺有觀、或無覺有觀、或無覺無觀。云何有覺有觀？謂有覺有觀意思惟相應受陰。云何無覺有觀？謂無覺有觀意思惟相應受陰。云何無覺無觀？謂無覺無觀意思惟相應受陰。如受陰，想陰、識陰亦如是。行陰，或覺隨轉非觀相應，作四句。覺隨轉非觀相應者，謂覺隨轉心不相應行陰，及覺相應觀。觀相應非覺隨轉者，謂覺，若覺不相應觀相應心法行陰。覺隨轉亦觀相應者，謂覺觀相應心法行陰。非覺隨轉亦非觀相應者，謂除覺隨轉心不相應行陰，若余心不相應行陰，及覺不相應觀，及非覺觀相應心法行陰。
問：陰，幾見非見處？答：一切應分別。色陰，或見處非見，作三句。見處非見者，謂九入及一入少分。見亦見處者，謂一入。非見亦非見處者，謂一入少分。受陰、想陰、識陰，若有漏，彼見處非見；若無漏，彼非見亦非見處。行陰，或見非見處，作四句。見非見處者，謂行陰所攝盡智無生智所不攝無漏慧。見處非見者，謂見所不攝有漏行陰。見亦見處者，謂五見及世俗正見。非見亦非見
【現代漢語翻譯】 現代漢語譯本 應如是觀察行陰。如果觀察受陰和想陰，也應如此，去除它們的自性。
問：在五陰中，哪些是感覺隨之流轉但與觀照不相應的？ 答：一切都應分別看待。色陰，有的是感覺隨之流轉但與觀照不相應，有的不是感覺隨之流轉也不是觀照相應的。感覺隨之流轉但與觀照不相應的，是指感覺隨之流轉的身口業；其餘的不是感覺隨之流轉也不是觀照相應的。受陰，有的是有感覺也有觀照，有的是沒有感覺但有觀照，有的是沒有感覺也沒有觀照。什麼是有感覺也有觀照？是指有感覺且有觀照的與意思惟相應的受陰。什麼是沒有感覺但有觀照？是指沒有感覺但有觀照的與意思惟相應的受陰。什麼是沒有感覺也沒有觀照？是指沒有感覺也沒有觀照的與意思惟相應的受陰。想陰和識陰的情況與受陰類似。 行陰，有的是感覺隨之流轉但與觀照不相應，可以分為四種情況。感覺隨之流轉但與觀照不相應的，是指感覺隨之流轉的與心不相應的行陰，以及感覺相應的觀照。觀照相應但感覺不隨之流轉的，是指感覺，如果感覺不相應的觀照相應的與心法相關的行陰。感覺隨之流轉也與觀照相應的，是指感覺和觀照相應的與心法相關的行陰。不是感覺隨之流轉也不是觀照相應的，是指除了感覺隨之流轉的與心不相應的行陰之外，其餘的與心不相應的行陰，以及感覺不相應的觀照，以及不是感覺和觀照相應的與心法相關的行陰。
問：在五陰中，哪些是可見處哪些是不可見處？ 答：一切都應分別看待。色陰，有的是可見處但不是見，可以分為三種情況。是可見處但不是見的是指九入（眼、耳、鼻、舌、身、意、色、聲、香、味）以及一入（觸）的小部分。既是見也是可見處的是指一入（色）。既不是見也不是可見處的是指一入（觸）的小部分。受陰、想陰、識陰，如果有漏，那麼它們是可見處但不是見；如果沒有漏，那麼它們既不是見也不是可見處。行陰，有的是見但不是可見處，可以分為四種情況。是見但不是可見處的是指行陰所包含的盡智（Ksayajnana）和無生智（Anutpadajnana）所不包含的無漏慧。是可見處但不是見的是指見所不包含的有漏行陰。既是見也是可見處的是指五見（身見、邊見、邪見、見取見、戒禁取見）以及世俗正見。既不是見也不是可見
【English Translation】 English version The aggregates of formations (行陰, Samkhara-skandha) should be contemplated in this way. If feeling (受, Vedana) and perception (想, Samjna) are contemplated, it should also be done in the same way, removing their inherent nature (自性, Svabhava).
Question: Among the five aggregates (陰, Skandha), which are accompanied by sensation (覺, Vedana) but not corresponding to contemplation (觀, Vipassana)? Answer: Everything should be distinguished. The aggregate of form (色陰, Rupa-skandha), sometimes sensation accompanies it but it does not correspond to contemplation, and sometimes sensation does not accompany it and it does not correspond to contemplation either. That which is accompanied by sensation but does not correspond to contemplation refers to the physical and verbal actions (身口業, Kaya-vak-karma) that are accompanied by sensation; the rest are not accompanied by sensation and do not correspond to contemplation either. The aggregate of feeling, sometimes there is sensation and contemplation, sometimes there is no sensation but there is contemplation, and sometimes there is neither sensation nor contemplation. What is 'there is sensation and contemplation'? It refers to the aggregate of feeling that is accompanied by sensation and contemplation, and is associated with mental reflection (意思惟, Manasikara). What is 'there is no sensation but there is contemplation'? It refers to the aggregate of feeling that is not accompanied by sensation but is accompanied by contemplation, and is associated with mental reflection. What is 'there is neither sensation nor contemplation'? It refers to the aggregate of feeling that is neither accompanied by sensation nor contemplation, and is associated with mental reflection. The aggregates of perception and consciousness (識陰, Vijnana-skandha) are similar to the aggregate of feeling. The aggregate of formations, sometimes sensation accompanies it but it does not correspond to contemplation, which can be divided into four cases. That which is accompanied by sensation but does not correspond to contemplation refers to the formations that are accompanied by sensation but not associated with the mind (心不相應行陰, Citta-viprayukta-samskara-skandha), as well as contemplation that is associated with sensation. That which corresponds to contemplation but sensation does not accompany it refers to sensation, if contemplation that is not associated with sensation corresponds to the mental formations (心法行陰, Citta-dharma-samskara-skandha). That which is accompanied by sensation and also corresponds to contemplation refers to the mental formations that are associated with sensation and contemplation. That which is neither accompanied by sensation nor corresponds to contemplation refers to the formations that are not associated with the mind, excluding those that are accompanied by sensation, as well as contemplation that is not associated with sensation, and the mental formations that are neither accompanied by sensation nor correspond to contemplation.
Question: Among the aggregates, which are visible objects (見處, Darsana-sthana) and which are not visible objects (非見處, Adarsana-sthana)? Answer: Everything should be distinguished. The aggregate of form, sometimes it is a visible object but not 'seeing' (見, Darsana), which can be divided into three cases. That which is a visible object but not 'seeing' refers to the nine entrances (九入, Nava-ayatanani) [eye, ear, nose, tongue, body, mind, form, sound, smell, taste] and a small part of one entrance [touch]. That which is both 'seeing' and a visible object refers to one entrance [form]. That which is neither 'seeing' nor a visible object refers to a small part of one entrance [touch]. The aggregates of feeling, perception, and consciousness, if they are with outflows (有漏, Sasrava), then they are visible objects but not 'seeing'; if they are without outflows (無漏, Anasrava), then they are neither 'seeing' nor visible objects. The aggregate of formations, sometimes it is 'seeing' but not a visible object, which can be divided into four cases. That which is 'seeing' but not a visible object refers to the wisdom without outflows (無漏慧, Anasrava-prajna) that is contained in the aggregate of formations but not contained in the Exhaustion Knowledge (盡智, Ksayajnana) and Non-arising Knowledge (無生智, Anutpadajnana). That which is a visible object but not 'seeing' refers to the formations with outflows that are not contained in 'seeing'. That which is both 'seeing' and a visible object refers to the five views (五見, Panca-drstayah) [belief in a self, extreme views, wrong views, holding to views, adherence to rites and rituals] and mundane right view (世俗正見, Samvrti-samyag-drsti). That which is neither 'seeing' nor visible
處者，謂見所不攝無漏行陰。
問：陰，幾身見非彼因彼非身見因？答：一切應分別。色陰，如色入。受陰，想陰，識陰，如受念處。行陰，如法念處。
問：陰，幾業非業報？答：一切應分別。色陰，如身念處。受陰、想陰、識陰，如受念處。行陰，如法念處。三業隨轉非業，二分別。色陰，如身念處。行陰，如法念處。四陰非造色色非可見色，一分別。色陰，如身念處。四非造色色非有對色，一分別。色陰，如身念處。一切是甚深難了、難了甚深。
問：陰，幾善因非善？答一切應分別。陰或善因非善，作三句。善因非善者，謂善報生五陰。善亦善因者，謂善五陰。非善亦非善因者，謂不善及無記五陰。
問：陰，幾不善非不善因？答：一切應分別。色陰，如身念處。受陰、想陰、識陰、如受念處。行陰、如法念處。
問：陰，幾無記因非無記？答：一切應分別。陰或無記因非無記，作三句。無記因非無記者，謂不善五陰。無記亦無記因者，謂無記五陰。非無記亦非無記因者，謂善五陰。一切因緣緣及有因。一非次第亦非次第緣緣，四分別。受陰、想陰、識陰，如受念處。行陰，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起心法行陰，過去及現在阿羅漢最後命
【現代漢語翻譯】 現代漢語譯本 『處』(Āyatana)，指的是不被『見』(Dṛṣṭi)所包含的無漏『行陰』(Saṃskāra-skandha)。
問：在『陰』(Skandha)中，有多少是『身見』(Satkāya-dṛṣṭi)的因，但『身見』不是它們的因？答：一切都應分別。『色陰』(Rūpa-skandha)，如同『色入』(Rūpāyatana)一樣。『受陰』(Vedanā-skandha)，『想陰』(Saṃjñā-skandha)，『識陰』(Vijñāna-skandha)，如同『受念處』(Vedanānupassanā-satipaṭṭhāna)。『行陰』(Saṃskāra-skandha)，如同『法念處』(Dhammānupassanā-satipaṭṭhāna)。
問：在『陰』(Skandha)中，有多少是『業』(Karma)但不是『業報』(Karma-phala)？答：一切都應分別。『色陰』(Rūpa-skandha)，如同『身念處』(Kāyānupassanā-satipaṭṭhāna)。『受陰』(Vedanā-skandha)、『想陰』(Saṃjñā-skandha)、『識陰』(Vijñāna-skandha)，如同『受念處』(Vedanānupassanā-satipaṭṭhāna)。『行陰』(Saṃskāra-skandha)，如同『法念處』(Dhammānupassanā-satipaṭṭhāna)。三種『業』(Karma)隨之運轉但不是『業』(Karma)，兩種需要分別。『色陰』(Rūpa-skandha)，如同『身念處』(Kāyānupassanā-satipaṭṭhāna)。『行陰』(Saṃskāra-skandha)，如同『法念處』(Dhammānupassanā-satipaṭṭhāna)。四『陰』(Skandha)不是被造作的，也不是可見的『色』(Rūpa)，一種需要分別。『色陰』(Rūpa-skandha)，如同『身念處』(Kāyānupassanā-satipaṭṭhāna)。四種不是被造作的，也不是有對的『色』(Rūpa)，一種需要分別。『色陰』(Rūpa-skandha)，如同『身念處』(Kāyānupassanā-satipaṭṭhāna)。一切都是甚深難解的，難解的甚深。
問：在『陰』(Skandha)中，有多少是『善因』(Kuśala-hetu)但不是『善』(Kuśala)？答：一切都應分別。『陰』(Skandha)或者是『善因』(Kuśala-hetu)但不是『善』(Kuśala)，可以分為三種情況。是『善因』(Kuśala-hetu)但不是『善』(Kuśala)的，指的是由『善報』(Kuśala-vipāka)所生的五『陰』(Skandha)。既是『善』(Kuśala)也是『善因』(Kuśala-hetu)的，指的是『善』(Kuśala)的五『陰』(Skandha)。既不是『善』(Kuśala)也不是『善因』(Kuśala-hetu)的，指的是不『善』(Akuśala)和無記的五『陰』(Skandha)。
問：在『陰』(Skandha)中，有多少是『不善』(Akuśala)但不是『不善因』(Akuśala-hetu)？答：一切都應分別。『色陰』(Rūpa-skandha)，如同『身念處』(Kāyānupassanā-satipaṭṭhāna)。『受陰』(Vedanā-skandha)、『想陰』(Saṃjñā-skandha)、『識陰』(Vijñāna-skandha)，如同『受念處』(Vedanānupassanā-satipaṭṭhāna)。『行陰』(Saṃskāra-skandha)，如同『法念處』(Dhammānupassanā-satipaṭṭhāna)。
問：在『陰』(Skandha)中，有多少是『無記因』(Avyākṛta-hetu)但不是『無記』(Avyākṛta)？答：一切都應分別。『陰』(Skandha)或者是『無記因』(Avyākṛta-hetu)但不是『無記』(Avyākṛta)，可以分為三種情況。是『無記因』(Avyākṛta-hetu)但不是『無記』(Avyākṛta)的，指的是不『善』(Akuśala)的五『陰』(Skandha)。既是『無記』(Avyākṛta)也是『無記因』(Avyākṛta-hetu)的，指的是『無記』(Avyākṛta)的五『陰』(Skandha)。既不是『無記』(Avyākṛta)也不是『無記因』(Avyākṛta-hetu)的，指的是『善』(Kuśala)的五『陰』(Skandha)。一切都是『因緣』(Hetu-pratyaya)、『緣』(Ālambana-pratyaya)以及『有因』(Sahetuka)。一種不是『次第』(Anantara)也不是『次第緣』(Anantarapratyaya)的『緣』(Ālambana-pratyaya)，四種需要分別。『受陰』(Vedanā-skandha)、『想陰』(Saṃjñā-skandha)、『識陰』(Vijñāna-skandha)，如同『受念處』(Vedanānupassanā-satipaṭṭhāna)。『行陰』(Saṃskāra-skandha)，或者是『次第』(Anantara)但不是『次第緣』(Anantarapratyaya)的『緣』(Ālambana-pratyaya)，可以分為三種情況。是『次第』(Anantara)但不是『次第緣』(Anantarapratyaya)的『緣』(Ālambana-pratyaya)的，指的是未來顯現的必然生起的心法『行陰』(Saṃskāra-skandha)，過去以及現在阿羅漢(Arhat)最後的命。
【English Translation】 English version 'Āyatana' (sphere, source), refers to the unconditioned 'Saṃskāra-skandha' (aggregate of mental formations) that is not included in 'Dṛṣṭi' (views).
Question: Among the 'Skandha' (aggregates), how many are the cause of 'Satkāya-dṛṣṭi' (self-view), but 'Satkāya-dṛṣṭi' is not their cause? Answer: Everything should be distinguished. 'Rūpa-skandha' (aggregate of form), is like 'Rūpāyatana' (sphere of form). 'Vedanā-skandha' (aggregate of feeling), 'Saṃjñā-skandha' (aggregate of perception), 'Vijñāna-skandha' (aggregate of consciousness), are like 'Vedanānupassanā-satipaṭṭhāna' (mindfulness of feeling). 'Saṃskāra-skandha' (aggregate of mental formations), is like 'Dhammānupassanā-satipaṭṭhāna' (mindfulness of mental objects).
Question: Among the 'Skandha' (aggregates), how many are 'Karma' (action) but not 'Karma-phala' (result of action)? Answer: Everything should be distinguished. 'Rūpa-skandha' (aggregate of form), is like 'Kāyānupassanā-satipaṭṭhāna' (mindfulness of the body). 'Vedanā-skandha' (aggregate of feeling), 'Saṃjñā-skandha' (aggregate of perception), 'Vijñāna-skandha' (aggregate of consciousness), are like 'Vedanānupassanā-satipaṭṭhāna' (mindfulness of feeling). 'Saṃskāra-skandha' (aggregate of mental formations), is like 'Dhammānupassanā-satipaṭṭhāna' (mindfulness of mental objects). Three 'Karma' (actions) operate accordingly but are not 'Karma' (action), two need to be distinguished. 'Rūpa-skandha' (aggregate of form), is like 'Kāyānupassanā-satipaṭṭhāna' (mindfulness of the body). 'Saṃskāra-skandha' (aggregate of mental formations), is like 'Dhammānupassanā-satipaṭṭhāna' (mindfulness of mental objects). Four 'Skandha' (aggregates) are not created, nor are they visible 'Rūpa' (form), one needs to be distinguished. 'Rūpa-skandha' (aggregate of form), is like 'Kāyānupassanā-satipaṭṭhāna' (mindfulness of the body). Four are not created, nor are they resistant 'Rūpa' (form), one needs to be distinguished. 'Rūpa-skandha' (aggregate of form), is like 'Kāyānupassanā-satipaṭṭhāna' (mindfulness of the body). Everything is profound and difficult to understand, difficult to understand and profound.
Question: Among the 'Skandha' (aggregates), how many are 'Kuśala-hetu' (wholesome cause) but not 'Kuśala' (wholesome)? Answer: Everything should be distinguished. 'Skandha' (aggregate) is either 'Kuśala-hetu' (wholesome cause) but not 'Kuśala' (wholesome), which can be divided into three cases. Those that are 'Kuśala-hetu' (wholesome cause) but not 'Kuśala' (wholesome) refer to the five 'Skandha' (aggregates) born from 'Kuśala-vipāka' (wholesome result). Those that are both 'Kuśala' (wholesome) and 'Kuśala-hetu' (wholesome cause) refer to the five 'Kuśala' (wholesome) 'Skandha' (aggregates). Those that are neither 'Kuśala' (wholesome) nor 'Kuśala-hetu' (wholesome cause) refer to the five 'Akuśala' (unwholesome) and indeterminate 'Skandha' (aggregates).
Question: Among the 'Skandha' (aggregates), how many are 'Akuśala' (unwholesome) but not 'Akuśala-hetu' (unwholesome cause)? Answer: Everything should be distinguished. 'Rūpa-skandha' (aggregate of form), is like 'Kāyānupassanā-satipaṭṭhāna' (mindfulness of the body). 'Vedanā-skandha' (aggregate of feeling), 'Saṃjñā-skandha' (aggregate of perception), 'Vijñāna-skandha' (aggregate of consciousness), are like 'Vedanānupassanā-satipaṭṭhāna' (mindfulness of feeling). 'Saṃskāra-skandha' (aggregate of mental formations), is like 'Dhammānupassanā-satipaṭṭhāna' (mindfulness of mental objects).
Question: Among the 'Skandha' (aggregates), how many are 'Avyākṛta-hetu' (indeterminate cause) but not 'Avyākṛta' (indeterminate)? Answer: Everything should be distinguished. 'Skandha' (aggregate) is either 'Avyākṛta-hetu' (indeterminate cause) but not 'Avyākṛta' (indeterminate), which can be divided into three cases. Those that are 'Avyākṛta-hetu' (indeterminate cause) but not 'Avyākṛta' (indeterminate) refer to the five 'Akuśala' (unwholesome) 'Skandha' (aggregates). Those that are both 'Avyākṛta' (indeterminate) and 'Avyākṛta-hetu' (indeterminate cause) refer to the five 'Avyākṛta' (indeterminate) 'Skandha' (aggregates). Those that are neither 'Avyākṛta' (indeterminate) nor 'Avyākṛta-hetu' (indeterminate cause) refer to the five 'Kuśala' (wholesome) 'Skandha' (aggregates). Everything is 'Hetu-pratyaya' (cause condition), 'Ālambana-pratyaya' (object condition), and 'Sahetuka' (with cause). One is not 'Anantara' (immediately preceding) nor 'Anantarapratyaya' (immediately preceding condition) 'Ālambana-pratyaya' (object condition), four need to be distinguished. 'Vedanā-skandha' (aggregate of feeling), 'Saṃjñā-skandha' (aggregate of perception), 'Vijñāna-skandha' (aggregate of consciousness), are like 'Vedanānupassanā-satipaṭṭhāna' (mindfulness of feeling). 'Saṃskāra-skandha' (aggregate of mental formations), is either 'Anantara' (immediately preceding) but not 'Anantarapratyaya' (immediately preceding condition) 'Ālambana-pratyaya' (object condition), which can be divided into three cases. Those that are 'Anantara' (immediately preceding) but not 'Anantarapratyaya' (immediately preceding condition) 'Ālambana-pratyaya' (object condition) refer to the 'Saṃskāra-skandha' (aggregate of mental formations) of mental phenomena that will inevitably arise in the future, the past and present final life of an Arhat (Arhat).
終心法行陰，及無想正受、滅盡正受已起當起心法行陰。次第亦次第緣緣者，謂除過去現在阿羅漢最後命終心法行陰，若余過去及現在心法行陰。非次第亦非次第緣緣者，謂除未來現前必起心法行陰，若余未來心法行陰，除次第心不相應行陰，若余心不相應行陰。
一緣緣緣非有緣，三緣緣緣及有緣，一分別。行陰，若心法，彼緣緣緣及有緣；若非心法，緣緣緣非有緣。一切是增上緣緣及有增上。
問：陰，幾流亦隨流？答：一切應分別。色陰、受陰、想陰、識陰，若有漏，彼隨流非流；若無漏，彼非流亦非隨流。行陰，或隨流非流，作三句。隨流非流者，謂流所不攝有漏行陰。流亦隨流者，謂四流。非流亦非隨流者，謂流所不攝無漏行陰。
界者，謂十八界。問：云何十八？答：廣說如前。
問：此十八界，幾色、幾非色？答：十是色，七非色，一分別。法界中身口業是色，余非色。一可見，十七不可見。十有對，八無對。十五有漏，三分別。意界，或有漏、或無漏。云何有漏？謂有漏意思惟相應意界。云何無漏？謂無漏意思惟相應意界。如意界，識界亦如是。法界，如法入。十七有為，一分別。法界，如法入。八無報，十分別。色界，或有報、或無報。云何有報？謂善不善色界。云何無
【現代漢語翻譯】 現代漢語譯本：終結的心法行陰，以及無想定（Niruddha Samāpatti，一種禪定狀態）和滅盡定（Saññā-vedayita-nirodha，一種更高的禪定狀態）已生、當生的心法行陰。次第緣和次第緣所緣，是指除了過去和現在阿羅漢（Arahat，已證悟的聖者）最後命終的心法行陰之外，其餘過去和現在的心法行陰。非次第緣和非次第緣所緣，是指除了未來現前必定生起的心法行陰之外，其餘未來的心法行陰，以及除了次第心不相應行陰之外，其餘的心不相應行陰。 一緣緣所緣非有緣，三緣緣所緣及有緣，一類需要分別。行陰，如果是心法，那麼它就是緣緣所緣及有緣；如果不是心法，那麼它就是緣緣所緣非有緣。一切都是增上緣緣所緣及有增上。 問：陰（Khandha，蘊），有幾種是流（Ogha，四種煩惱之流）亦隨流（Anusrota，順流）？答：一切都應該分別。色陰（Rūpakkhandha，色蘊）、受陰（Vedanākkhandha，受蘊）、想陰（Saññākkandha，想蘊）、識陰（Viññāṇakkhandha，識蘊），如果有漏（Sāsrava，有煩惱），那麼它們就是隨流非流；如果無漏（Anāsrava，無煩惱），那麼它們就是非流亦非隨流。行陰（Saṅkhārakkhandha，行蘊），有的是隨流非流，作三種分類。隨流非流，是指不被流所包含的有漏行陰。流亦隨流，是指四流。非流亦非隨流，是指不被流所包含的無漏行陰。 界（Dhātu，界），是指十八界。問：什麼是十八界？答：詳細的解釋如前所述。 問：這十八界中，有幾種是色（Rūpa，物質），有幾種是非色（Arūpa，非物質）？答：十種是色，七種是非色，一種需要分別。在法界（Dhammadhātu，法界）中，身口業是色，其餘是非色。一種是可見的，十七種是不可見的。十種是有對的（Sappaṭigha，有障礙），八種是無對的（Appaṭigha，無障礙）。十五種是有漏的，三種需要分別。意界（Manodhātu，意界），有的是有漏的，有的是無漏的。什麼是有漏的？是指有漏意思惟相應的意界。什麼是無漏的？是指無漏意思惟相應的意界。如同意界，識界（Viññāṇadhātu，識界）也是如此。法界，如同法入（Dhammāyatana，法處）。十七種是有為的（Saṃkhata，有為法），一種需要分別。法界，如同法入。八種是無報的（Avipāka，無果報），十種需要分別。，有的是有報的（Vipāka，有果報），有的是無報的。什麼是有報的？是指善和不善的。什麼是無報的？是指無
【English Translation】 English version: The mental formations aggregate of consciousness at the end of life, and the mental formations aggregate of consciousness that have arisen or will arise in the Nirodha Samāpatti (Cessation Attainment, a state of meditative absorption) and Saññā-vedayita-nirodha (Cessation of Perception and Feeling, a higher state of meditative absorption). 'Successive condition and object of successive condition' refers to the mental formations aggregate of consciousness of past and present Arahats (Enlightened beings) at the moment of their final passing away, excluding the rest of the past and present mental formations aggregate of consciousness. 'Non-successive condition and object of non-successive condition' refers to the mental formations aggregate of consciousness that will necessarily arise in the future, excluding the rest of the future mental formations aggregate of consciousness, and excluding mental formations aggregate of consciousness that are not associated with successive consciousness, and the rest of the mental formations aggregate of consciousness that are not associated with consciousness. 'One conditioned object of condition is not associated', 'three conditioned objects of condition are associated', one requires distinction. If the formations aggregate is mental, then it is a conditioned object of condition and is associated; if it is not mental, then it is a conditioned object of condition and is not associated. Everything is a dominant condition and object of dominant condition and is associated with dominance. Question: Of the aggregates (Khandha), how many are a flood (Ogha, a torrent of defilements) and also flow with the flood (Anusrota, going along with the stream)? Answer: Everything should be distinguished. The form aggregate (Rūpakkhandha), feeling aggregate (Vedanākkandha), perception aggregate (Saññākkandha), and consciousness aggregate (Viññāṇakkhandha), if they are defiled (Sāsrava, with outflows), then they flow with the flood but are not the flood; if they are undefiled (Anāsrava, without outflows), then they are neither the flood nor flow with the flood. The formations aggregate (Saṅkhārakkhandha), some flow with the flood but are not the flood, making three categories. 'Flow with the flood but are not the flood' refers to the defiled formations aggregate not included in the flood. 'Are the flood and also flow with the flood' refers to the four floods. 'Are neither the flood nor flow with the flood' refers to the undefiled formations aggregate not included in the flood. The elements (Dhātu) refer to the eighteen elements. Question: What are the eighteen? Answer: As explained in detail previously. Question: Of these eighteen elements, how many are form (Rūpa, material) and how many are non-form (Arūpa, immaterial)? Answer: Ten are form, seven are non-form, and one requires distinction. In the element of phenomena (Dhammadhātu), bodily and verbal actions are form, and the rest are non-form. One is visible, and seventeen are invisible. Ten are resistant (Sappaṭigha, obstructive), and eight are non-resistant (Appaṭigha, non-obstructive). Fifteen are defiled, and three require distinction. The mind element (Manodhātu), some are defiled, and some are undefiled. What is defiled? It refers to the mind element associated with defiled mental consideration. What is undefiled? It refers to the mind element associated with undefiled mental consideration. Just like the mind element, so too is the consciousness element (Viññāṇadhātu). The element of phenomena, like the object of mind (Dhammāyatana). Seventeen are conditioned (Saṃkhata, fabricated), and one requires distinction. The element of phenomena, like the object of mind. Eight are without result (Avipāka, without consequences), and ten require distinction. , some have result (Vipāka, with consequences), and some are without result. What has result? It refers to wholesome and unwholesome . What is without
報？謂無記色界。如色界，聲界、眼識界、耳識界、鼻識界、舌識界、身識界亦如是。意界，或有報、或無報。云何有報？謂不善及善有漏意界。云何無報？謂無記及無漏意界。如意界，意識界、法界亦如是。
十七從因緣生世所攝，一分別。法界，如法入。十是色所攝，七是名所攝，一分別。法界中身口業是色所攝，余是名所攝。十二是內入所攝，六是外入所攝。一切是智知。十五斷知知及斷，三分別。三若有漏，斷知知及斷；若無漏，非斷知知及不斷。八不應修，十分別。色界，或應修、或不應修。云何應修、謂善色界。云何不應修、謂不善及無記色界。如色界，聲界、眼識、耳識、鼻識、舌識、身識界、意界、意識界亦如是。法界，或應修、或不應修。云何應修？謂善有為法界。云何不應修？謂不善無記法界及數滅。八不穢污，十分別。色界，或穢污、或不穢污。云何穢污？謂不善色界及隱沒無記色界。云何不穢污？謂善色界及不隱沒無記色界。如色界，聲界、眼識、耳識、鼻識、舌識、身識界、意界、意識界、法界亦如是。
十七是果及有果，一分別。法界，如法入。九不受，九分別。眼界，或受、或不受。云何受？若自性受。云何不受？若非自性受。如眼界，色界、耳界、鼻界、香界、舌界、
【現代漢語翻譯】 現代漢語譯本： 什麼是『報』？指的是『無記』（既非善亦非惡的狀態）。如同觸界一樣，聲界（聲音的領域）、眼識界（眼睛的意識領域）、耳識界（耳朵的意識領域）、鼻識界（鼻子的意識領域）、舌識界（舌頭的意識領域）、身識界（身體的意識領域）也是如此。意界（意識的領域），有時是『有報』，有時是『無報』。什麼是『有報』？指的是不善和善的有漏意界。什麼是『無報』？指的是無記和無漏意界。如同意界一樣，意識界（更細微的意識領域）、法界（事物規律的領域）也是如此。 十七種從因緣生起的世間法，用一種方式來區分。法界，如同法入一樣。十種是色所攝（屬於物質範疇），七種是名所攝（屬於精神範疇），用一種方式來區分。在法界中，身口業是色所攝，其餘是名所攝。十二種是內入所攝（屬於內部感官），六種是外入所攝（屬於外部感官）。一切都是通過智慧來了解的。十五種可以通過斷知來了解並斷除，用三種方式來區分。如果是有漏法，可以通過斷知來了解並斷除；如果是無漏法，則不能通過斷知來了解，也無法斷除。八種不應該修習，用十種方式來區分。觸界，有時應該修習，有時不應該修習。什麼應該修習？指的是善的觸界。什麼不應該修習？指的是不善和無記的觸界。如同觸界一樣，聲界、眼識、耳識、鼻識、舌識、身識界、意界、意識界也是如此。法界，有時應該修習，有時不應該修習。什麼應該修習？指的是善的有為法界。什麼不應該修習？指的是不善和無記的法界以及數滅（通過修行而達到的寂滅狀態）。八種不是被污染的，用十種方式來區分。觸界，有時是被污染的，有時不是被污染的。什麼是被污染的？指的是不善的觸界以及隱沒的無記觸界。什麼不是被污染的？指的是善的觸界以及不隱沒的無記觸界。如同觸界一樣，聲界、眼識、耳識、鼻識、舌識、身識界、意界、意識界、法界也是如此。 十七種是果以及有果的，用一種方式來區分。法界，如同法入一樣。九種是不受的，用九種方式來區分。眼界（眼睛的領域），有時是受，有時是不受。什麼是受？如果是自性受。什麼是不受？如果不是自性受。如同眼界一樣，觸界、耳界、鼻界、香界（氣味的領域）、舌界也是如此。
【English Translation】 English version: What is 'retribution'? It refers to 'avyākrta' (the state of being neither good nor evil). Just like the touch realm, so are the sound realm (śabda-dhātu), eye-consciousness realm (cakṣu-vijñāna-dhātu), ear-consciousness realm (śrotra-vijñāna-dhātu), nose-consciousness realm (ghrāṇa-vijñāna-dhātu), tongue-consciousness realm (jihvā-vijñāna-dhātu), and body-consciousness realm (kāya-vijñāna-dhātu). The mind realm (mano-dhātu) is sometimes 'with retribution' and sometimes 'without retribution'. What is 'with retribution'? It refers to the unwholesome and wholesome contaminated mind realm. What is 'without retribution'? It refers to the indeterminate and uncontaminated mind realm. Just like the mind realm, so are the mind-consciousness realm (mano-vijñāna-dhātu) and the dharma realm (dharma-dhātu). Seventeen phenomena arising from conditions and included in the world are distinguished in one way. The dharma realm is like the dharma entry. Ten are included in the category of form (rūpa), and seven are included in the category of name (nāma), distinguished in one way. Within the dharma realm, bodily and verbal actions are included in the category of form, and the rest are included in the category of name. Twelve are included in the internal sense bases (adhyātmika-āyatana), and six are included in the external sense bases (bāhya-āyatana). Everything is known through wisdom (jñāna). Fifteen can be known and abandoned through knowledge of cessation, distinguished in three ways. If they are contaminated (sāsrava), they can be known and abandoned through knowledge of cessation; if they are uncontaminated (anāsrava), they cannot be known through knowledge of cessation, nor can they be abandoned. Eight should not be cultivated, distinguished in ten ways. The touch realm (sparśa-dhātu) is sometimes to be cultivated and sometimes not to be cultivated. What should be cultivated? It refers to wholesome touch. What should not be cultivated? It refers to unwholesome and indeterminate touch. Just like the touch realm, so are the sound realm, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness realm, mind realm, and mind-consciousness realm. The dharma realm is sometimes to be cultivated and sometimes not to be cultivated. What should be cultivated? It refers to the wholesome conditioned dharma realm. What should not be cultivated? It refers to the unwholesome and indeterminate dharma realm and cessation through insight (nirodha-samāpatti). Eight are not defiled, distinguished in ten ways. The touch realm is sometimes defiled and sometimes not defiled. What is defiled? It refers to unwholesome touch and obscured indeterminate touch. What is not defiled? It refers to wholesome touch and unobscured indeterminate touch. Just like the touch realm, so are the sound realm, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness realm, mind realm, mind-consciousness realm, and dharma realm. Seventeen are results and have results, distinguished in one way. The dharma realm is like the dharma entry. Nine are not felt, distinguished in nine ways. The eye realm (cakṣu-dhātu) is sometimes felt and sometimes not felt. What is felt? If it is felt by its own nature. What is not felt? If it is not felt by its own nature. Just like the eye realm, so are the touch realm, ear realm (śrotra-dhātu), nose realm (ghrāṇa-dhātu), smell realm (gandha-dhātu), and tongue realm (jihvā-dhātu).
味界、身界、觸界亦如是。十八界，或四大造、或非四大造。云何四大造？謂九界及二界少分。云何非四大造？謂七界及二界少分。十七界是有上，一分別。法界，如法入。十五是有，三分別。三若有漏，彼是有；若無漏，彼非有。十因不相應，七因相應，一分別。法界，是法入。
善處攝十界少分，十界少分亦攝善處。不善處攝十界少分，十界少分亦攝不善處。無記處攝八界及十界少分，八界及十界少分亦攝無記處。漏處攝一界少分，一界少分亦攝漏處。有漏處攝十五界及三界少分，十五界及三界少分亦攝有漏處。無漏處攝三界少分，三界少分亦攝無漏處。十七界，或過去或未來或現在，一分別。法界，如法入。八無記，十分別。色界，或善、或不善、或無記。云何善？謂善身作。云何不善？謂不善身作。云何無記？謂除善不善身作，若余色界。聲界亦如是。眼識界，或善、或不善、或無記。云何善？謂善意思惟相應眼識界。云何不善？謂不善意思惟相應眼識界。云何無記？謂無記意思惟相應眼識界。如眼識，耳識、鼻識、舌識、身識、意界、意識界亦如是。
法界，如法入。四欲界系，十四分別。眼界、色界、耳界、聲界、鼻界、舌界、身界、觸界，如分別諸入品廣說。眼識界，或欲界系、或色界系
【現代漢語翻譯】 現代漢語譯本 味界（rasa-dhātu，味處）、身界（kāya-dhātu，身處）、觸界（spraṣṭavya-dhātu，觸處）也是如此。十八界（aṣṭādaśa dhātavaḥ，十八界），有些是四大（catvāri mahābhūtāni，四大）所造，有些不是四大所造。什麼是四大所造？是指九界（nava dhātavaḥ，九界）以及二界（dve dhātū，二界）的小部分。什麼不是四大所造？是指七界（sapta dhātavaḥ，七界）以及二界的小部分。十七界（saptadaśa dhātavaḥ，十七界）是有上的（sa-uttara，有更上的），一個分別（eka vikalpa，一種分別）。法界（dharma-dhātu，法處），如法入（yathā dharmaḥ praviśati，如法進入）。十五是有（pañcadaśa santi，十五是有），三種分別（trayo vikalpāḥ，三種分別）。如果是有漏（sāsrava，有煩惱的），那就是有；如果是無漏（anāsrava，沒有煩惱的），那就不是有。十因不相應（daśa hetavaḥ asaṃprayuktāḥ，十種因不相應），七因相應（sapta hetavaḥ saṃprayuktāḥ，七種因相應），一個分別（eka vikalpa，一種分別）。法界（dharma-dhātu，法處），是法入（dharmaḥ praviśati，法進入）。 善處（kuśala-sthāna，善的處所）包含十界（daśa dhātavaḥ，十界）的小部分，十界的小部分也包含善處。不善處（akuśala-sthāna，不善的處所）包含十界的小部分，十界的小部分也包含不善處。無記處（avyākṛta-sthāna，非善非惡的處所）包含八界（aṣṭa dhātavaḥ，八界）以及十界的小部分，八界以及十界的小部分也包含無記處。漏處（sāsrava-sthāna，有煩惱的處所）包含一界（eka dhātu，一界）的小部分，一界的小部分也包含漏處。有漏處（sāsrava-sthāna，有煩惱的處所）包含十五界（pañcadaśa dhātavaḥ，十五界）以及三界（trayo dhātavaḥ，三界）的小部分，十五界以及三界的小部分也包含有漏處。無漏處（anāsrava-sthāna，沒有煩惱的處所）包含三界的小部分，三界的小部分也包含無漏處。十七界（saptadaśa dhātavaḥ，十七界），有些是過去（atīta，過去的），有些是未來（anāgata，未來的），有些是現在（pratyutpanna，現在的），一個分別（eka vikalpa，一種分別）。法界（dharma-dhātu，法處），如法入（yathā dharmaḥ praviśati，如法進入）。八個是無記（aṣṭa avyākṛtāni，八個是非善非惡的），十分別（daśa vikalpāḥ，十種分別）。（此處原文缺失），有些是善（kuśala，善的），有些是不善（akuśala，不善的），有些是無記（avyākṛta，非善非惡的）。什麼是善？是指善的身作（kuśala kāyakarma，善的身業）。什麼是不善？是指不善的身作（akuśala kāyakarma，不善的身業）。什麼是無記？是指除了善不善的身作之外，其餘的（此處原文缺失）。聲界（śabda-dhātu，聲處）也是如此。眼識界（cakṣur-vijñāna-dhātu，眼識界），有些是善，有些是不善，有些是無記。什麼是善？是指與善意思惟（kuśala manasikāra，善的作意）相應的眼識界。什麼是不善？是指與不善意思惟（akuśala manasikāra，不善的作意）相應的眼識界。什麼是無記？是指與無記意思惟（avyākṛta manasikāra，非善非惡的作意）相應的眼識界。如同眼識，耳識（śrotra-vijñāna，耳識）、鼻識（ghrāṇa-vijñāna，鼻識）、舌識（jihvā-vijñāna，舌識）、身識（kāya-vijñāna，身識）、意界（mano-dhātu，意處）、意識界（mano-vijñāna-dhātu，意識界）也是如此。 法界（dharma-dhātu，法處），如法入（yathā dharmaḥ praviśati，如法進入）。四個是欲界系（catvāri kāmadhātu-saṃyuktāni，四種屬於欲界的），十四分別（caturdaśa vikalpāḥ，十四種分別）。眼界（cakṣur-dhātu，眼處）、（此處原文缺失）、耳界（śrotra-dhātu，耳處）、聲界（śabda-dhātu，聲處）、鼻界（ghrāṇa-dhātu，鼻處）、舌界（jihvā-dhātu，舌處）、身界（kāya-dhātu，身處）、觸界（spraṣṭavya-dhātu，觸處），如同在分別諸入品（vibhāga āyatana prakaraṇa，分別諸入品）中廣泛解說的那樣。眼識界（cakṣur-vijñāna-dhātu，眼識界），有些是欲界系（kāmadhātu-saṃyukta，屬於欲界的），有些是（此處原文缺失）系
【English Translation】 English version The taste element (rasa-dhātu), the body element (kāya-dhātu), and the touch element (spraṣṭavya-dhātu) are also similar. The eighteen elements (aṣṭādaśa dhātavaḥ), some are made of the four great elements (catvāri mahābhūtāni), and some are not made of the four great elements. What are made of the four great elements? They are the nine elements (nava dhātavaḥ) and a small portion of the two elements (dve dhātū). What are not made of the four great elements? They are the seven elements (sapta dhātavaḥ) and a small portion of the two elements. Seventeen elements (saptadaśa dhātavaḥ) are superior (sa-uttara), one distinction (eka vikalpa). The dharma element (dharma-dhātu), as dharma enters (yathā dharmaḥ praviśati). Fifteen are existent (pañcadaśa santi), three distinctions (trayo vikalpāḥ). If they are defiled (sāsrava), then they are existent; if they are undefiled (anāsrava), then they are not existent. Ten causes are not associated (daśa hetavaḥ asaṃprayuktāḥ), seven causes are associated (sapta hetavaḥ saṃprayuktāḥ), one distinction (eka vikalpa). The dharma element (dharma-dhātu), is where dharma enters (dharmaḥ praviśati). The wholesome place (kuśala-sthāna) includes a small portion of ten elements (daśa dhātavaḥ), and a small portion of ten elements also includes the wholesome place. The unwholesome place (akuśala-sthāna) includes a small portion of ten elements, and a small portion of ten elements also includes the unwholesome place. The neutral place (avyākṛta-sthāna) includes eight elements (aṣṭa dhātavaḥ) and a small portion of ten elements, and eight elements and a small portion of ten elements also include the neutral place. The defiled place (sāsrava-sthāna) includes a small portion of one element (eka dhātu), and a small portion of one element also includes the defiled place. The defiled place (sāsrava-sthāna) includes fifteen elements (pañcadaśa dhātavaḥ) and a small portion of three elements (trayo dhātavaḥ), and fifteen elements and a small portion of three elements also include the defiled place. The undefiled place (anāsrava-sthāna) includes a small portion of three elements, and a small portion of three elements also includes the undefiled place. Seventeen elements (saptadaśa dhātavaḥ), some are past (atīta), some are future (anāgata), some are present (pratyutpanna), one distinction (eka vikalpa). The dharma element (dharma-dhātu), as dharma enters (yathā dharmaḥ praviśati). Eight are neutral (aṣṭa avyākṛtāni), ten distinctions (daśa vikalpāḥ). (missing text here), some are wholesome (kuśala), some are unwholesome (akuśala), some are neutral (avyākṛta). What is wholesome? It refers to wholesome bodily action (kuśala kāyakarma). What is unwholesome? It refers to unwholesome bodily action (akuśala kāyakarma). What is neutral? It refers to the remaining (missing text here) apart from wholesome and unwholesome bodily action. The sound element (śabda-dhātu) is also similar. The eye consciousness element (cakṣur-vijñāna-dhātu), some are wholesome, some are unwholesome, some are neutral. What is wholesome? It refers to the eye consciousness element associated with wholesome attention (kuśala manasikāra). What is unwholesome? It refers to the eye consciousness element associated with unwholesome attention (akuśala manasikāra). What is neutral? It refers to the eye consciousness element associated with neutral attention (avyākṛta manasikāra). Just like eye consciousness, so are ear consciousness (śrotra-vijñāna), nose consciousness (ghrāṇa-vijñāna), tongue consciousness (jihvā-vijñāna), body consciousness (kāya-vijñāna), the mind element (mano-dhātu), and the mind consciousness element (mano-vijñāna-dhātu). The dharma element (dharma-dhātu), as dharma enters (yathā dharmaḥ praviśati). Four are bound by the desire realm (catvāri kāmadhātu-saṃyuktāni), fourteen distinctions (caturdaśa vikalpāḥ). The eye element (cakṣur-dhātu), (missing text here), the ear element (śrotra-dhātu), the sound element (śabda-dhātu), the nose element (ghrāṇa-dhātu), the tongue element (jihvā-dhātu), the body element (kāya-dhātu), the touch element (spraṣṭavya-dhātu), as explained extensively in the chapter on distinguishing the sense bases (vibhāga āyatana prakaraṇa). The eye consciousness element (cakṣur-vijñāna-dhātu), some are bound by the desire realm (kāmadhātu-saṃyukta), some are (missing text here) bound.
。云何欲界系？謂欲界意思惟相應眼識界。云何色界系？謂色界意思惟相應眼識界。如眼識界，耳識、身識界亦如是。
意界、意識界，如意入。法界，如法入。十五非學非無學，三分別。意界、法界、意識界，如分別諸入品廣說。十五修斷，三分別。意界、法界、意識界，如分別諸入品廣說。十非心非心法非心相應，七即心，一分別。法界，如法入。十非心隨轉非受相應，七受相應非心隨轉，一分別。法界，如法入。如受，想、行亦如是，除其自性。十非有覺有觀，五有覺有觀，三分別。意界及意識界，如意入。法界，如法入。
一見亦見處，十四見處非見，三分別。意界，意識界，如意入。法界，如法入。八非身見因身見亦非彼因，十分別。色界，若穢污，身見因身見非彼因；若不穢污，非身見因身見亦非彼因。如色界，聲界、眼識、耳識、鼻識、舌識、身識界亦如是。意界及意識界，如意入。法界，如法入。
問：十八界，幾業非業報？答：一切應分別。眼界，或業報非業、或非業亦非業報。業報非業者，謂報生眼界，余非業亦非業報。如眼界，眼識界、耳界、耳識界、鼻界、香界、鼻識界、舌界、味界、舌識界、身界、觸界、身識界、意界、意識界亦如是。色界，如色入。聲界，如聲入。
【現代漢語翻譯】 現代漢語譯本：什麼是欲界所繫縛？是指欲界中與意思惟相應的眼識界。什麼是所繫縛？是指中與意思惟相應的眼識界。如同眼識界一樣，耳識、身識界也是如此。
意界、意識界，如同意入一樣。法界，如同法入一樣。十五種是非學非無學，三種是分別。意界、法界、意識界，如同在《分別諸入品》中詳細解說的那樣。十五種是修所斷，三種是分別。意界、法界、意識界，如同在《分別諸入品》中詳細解說的那樣。十種是非心非心法非心相應，七種是心，一種是分別。法界，如同法入一樣。十種是非心隨轉非受相應，七種是受相應非心隨轉，一種是分別。法界，如同法入一樣。如同受一樣，想、行也是如此，除了它們的自性。十種是非有覺有觀，五種是有覺有觀，三種是分別。意界及意識界，如同意入一樣。法界，如同法入一樣。
一種是見亦見處，十四種是見處非見，三種是分別。意界、意識界，如同意入一樣。法界，如同法入一樣。八種是非身見因身見亦非彼因，十分別。，如果是穢污的，身見因身見非彼因；如果是不穢污的，非身見因身見亦非彼因。如同一樣，聲界、眼識、耳識、鼻識、舌識、身識界也是如此。意界及意識界，如同意入一樣。法界，如同法入一樣。
問：十八界中，有多少是業非業報？答：一切都應該分別。眼界，或者是業報非業，或者是非業亦非業報。業報非業的是指報生眼界（因果報應所生的眼界），其餘的是非業亦非業報。如同眼界一樣，眼識界、耳界、耳識界、鼻界、香界、鼻識界、舌界、味界、舌識界、身界、觸界、身識界、意界、意識界也是如此。**，如同色入一樣。聲界，如同聲入一樣。
【English Translation】 English version: What is bound by the Desire Realm (Kāmadhātu)? It refers to the eye-consciousness realm (cakṣur-vijñāna-dhātu) that corresponds to mental reflection (manas-cintana) in the Desire Realm. What is bound by ? It refers to the eye-consciousness realm that corresponds to mental reflection in . Just as with the eye-consciousness realm, so too are the ear-consciousness (śrotra-vijñāna), and body-consciousness (kāya-vijñāna) realms.
The mind-realm (mano-dhātu) and the mind-consciousness realm (mano-vijñāna-dhātu) are like the 'mind-entry' (mano-āyatana). The dharma-realm (dharma-dhātu) is like the 'dharma-entry' (dharma-āyatana). Fifteen are neither learners nor non-learners (na śaikṣā na aśaikṣā), and three are distinctions. The mind-realm, dharma-realm, and mind-consciousness realm are extensively explained in the 'Analysis of the Entries' (āyatana) chapter. Fifteen are abandoned through cultivation (bhāvanā-pahātavya), and three are distinctions. The mind-realm, dharma-realm, and mind-consciousness realm are extensively explained in the 'Analysis of the Entries' chapter. Ten are neither mind nor mental phenomena nor mind-associated, seven are mind, and one is a distinction. The dharma-realm is like the 'dharma-entry'. Ten are not mind-concomitant nor feeling-associated, seven are feeling-associated but not mind-concomitant, and one is a distinction. The dharma-realm is like the 'dharma-entry'. Just as with feeling (vedanā), so too are perception (saṃjñā) and volition (saṃskāra), except for their own nature.
One is 'seeing and also the place of seeing' (darśana-darśana-sthāna), fourteen are 'place of seeing but not seeing' (darśana-sthāna-na-darśana), and three are distinctions. The mind-realm and mind-consciousness realm are like the 'mind-entry'. The dharma-realm is like the 'dharma-entry'. Eight are 'not caused by the view of self (satkāya-dṛṣṭi) and the view of self is also not their cause', and ten are distinctions. , if defiled, the view of self is the cause of the view of self, but not its cause; if not defiled, the view of self is not the cause of the view of self, nor its cause. Just as with , so too are the sound-realm (śabda-dhātu), eye-consciousness (cakṣur-vijñāna), ear-consciousness (śrotra-vijñāna), nose-consciousness (ghrāṇa-vijñāna), tongue-consciousness (jihvā-vijñāna), and body-consciousness realms.
Question: Among the eighteen realms (aṣṭādaśa dhātavaḥ), how many are karma (karma) but not karmic result (karma-vipāka)? Answer: Everything should be distinguished. The eye-realm (cakṣur-dhātu), is either karmic result but not karma, or neither karma nor karmic result. 'Karmic result but not karma' refers to the eye-realm born from karmic retribution (vipāka-ja cakṣur-dhātu), and the rest are neither karma nor karmic result. Just as with the eye-realm, so too are the eye-consciousness realm, ear-realm, ear-consciousness realm, nose-realm, smell-realm (gandha-dhātu), nose-consciousness realm, tongue-realm, taste-realm (rasa-dhātu), tongue-consciousness realm, body-realm, touch-realm (spraṣṭavya-dhātu), body-consciousness realm, mind-realm, and mind-consciousness realm. **, is like the 'color-entry' (rūpa-āyatana). The sound-realm is like the 'sound-entry' (śabda-āyatana).
法界，如法入。八非業亦非業隨轉，七業隨轉非業，三分別。色界，如色入。聲界，如聲入。法界，如法入。
十八界，或造色色非可見色，作三句。造色色非可見色者，謂八界及二入少分。造色色亦可見色者，謂一界。非造色色非可見色者，謂七界及二界少分。
十八界，或造色色非有對色，作四句。造色色非有對色者，謂一界少分。有對色非造色色者，謂一界少分。造色色亦有對色者，九界及一界少分。非造色色亦非有對色者，謂七界及一界少分。一切是甚深難了、難了甚深。
問：十八界，幾善非善因？答：一切應分別。眼界，或善因非善、或非善因亦非善。善因非善者，謂善報生眼界，余非善亦非善因。如眼界，耳、鼻、香、舌、味、身、觸界亦如是。
色界，如色入。眼識界、耳識界、鼻識界、舌識界、身識界、意界、意識界亦如是。聲界，或善亦善因、或非善亦非善因。善亦善因者，謂善聲界，余非善亦非善因。法界，如法入。
問：十八界，幾不善亦不善因？答：一切應分別。眼界，廣說如眼入。如眼界，耳界，鼻界，香界，舌界，味界，身界，觸界亦如是。色界，如色入。如色界，眼識界，耳識，鼻識，舌識，身識界亦如是。聲界，如聲入。意界，如意根。意識界，
【現代漢語翻譯】 現代漢語譯本 法界，如法進入。八種非業（非善業）也並非完全沒有業的隨轉，七種業隨轉並非非業，這其中有三種分別。，如色（rupa）進入。聲界，如聲進入。法界，如法進入。 十八界，有些是造作的，不是可見色，可以分為三種情況。造作的不是可見色，指的是八界和二入（ayatana）的小部分。造作的也是可見色，指的是一界。不是造作的也不是可見色，指的是七界和二界的小部分。 十八界，有些是造作的，不是有對色（有障礙的色），可以分為四種情況。造作的不是有對色，指的是一界的小部分。有對色不是造作的，指的是一界的小部分。造作的也是有對色，指的是九界和一界的小部分。不是造作的也不是有對色，指的是七界和一界的小部分。這一切都是非常深奧難以理解的，難以理解的非常深奧。 問：十八界中，有多少是善的，不是善因？答：一切都應該分別來看。眼界，有些是善因不是善，有些不是善因也不是善。善因不是善，指的是善報所生的眼界，其餘的不是善也不是善因。如同眼界，耳、鼻、香、舌、味、身、觸界也是如此。 ，如色進入。眼識界、耳識界、鼻識界、舌識界、身識界、意界、意識界也是如此。聲界，有些是善也是善因，有些不是善也不是善因。是善也是善因，指的是善的聲界，其餘的不是善也不是善因。法界，如法進入。 問：十八界中，有多少是不善的，也是不善因？答：一切都應該分別來看。眼界，詳細的解釋如同眼入。如同眼界，耳界，鼻界，香界，舌界，味界，身界，觸界也是如此。，如色進入。如同**，眼識界，耳識，鼻識，舌識，身識界也是如此。聲界，如聲進入。意界，如同意根。意識界，
【English Translation】 English version Dharmadhatu (realm of phenomena), enters as dharma (teachings). Eight non-karma (non-wholesome actions) are also not without karma following, seven karma following are not non-karma, there are three distinctions within this. , enters as rupa (form). Sound realm, enters as sound. Dharmadhatu, enters as dharma. The eighteen realms, some are created , not visible form, can be divided into three cases. Created ** is not visible form, referring to eight realms and a small portion of the two ayatanas (sense bases). Created ** is also visible form, referring to one realm. Not created ** and not visible form, referring to seven realms and a small portion of the two realms. The eighteen realms, some are created , not resistant form (form with obstruction), can be divided into four cases. Created ** is not resistant form, referring to a small portion of one realm. Resistant form is not created , referring to a small portion of one realm. Created ** is also resistant form, referring to nine realms and a small portion of one realm. Not created ** and not resistant form, referring to seven realms and a small portion of one realm. All of this is very profound and difficult to understand, difficult to understand and very profound. Question: Among the eighteen realms, how many are wholesome, not a wholesome cause? Answer: Everything should be distinguished. Eye realm, some are wholesome cause not wholesome, some are not wholesome cause and not wholesome. Wholesome cause not wholesome, referring to the eye realm born from wholesome retribution, the rest are not wholesome and not a wholesome cause. Like the eye realm, ear, nose, smell, tongue, taste, body, touch realm are also like this. , enters as rupa. Eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind realm, consciousness realm are also like this. Sound realm, some are wholesome and also a wholesome cause, some are not wholesome and also not a wholesome cause. Is wholesome and also a wholesome cause, referring to the wholesome sound realm, the rest are not wholesome and also not a wholesome cause. Dharmadhatu, enters as dharma. Question: Among the eighteen realms, how many are unwholesome and also an unwholesome cause? Answer: Everything should be distinguished. Eye realm, detailed explanation is like the eye ayatana. Like the eye realm, ear realm, nose realm, smell realm, tongue realm, taste realm, body realm, touch realm are also like this. , enters as rupa. Like **, eye consciousness realm, ear consciousness, nose consciousness, tongue consciousness, body consciousness realm are also like this. Sound realm, enters as sound. Mind realm, like the mind root. Consciousness realm,
如喜根。法界，如法入。
八無記亦無記因，十分別。色界，或無記因非無記，作三句。無記因非無記者，謂不善色界。無記亦無記因者，謂無記色界。非無記亦非無記因者，謂善色界。如色界，眼識界、聲界、耳識界、鼻識界、舌識界、身識界、意界、意識界亦如是。法界，如法入。
十七因緣緣及有因，一分別。法界，如法入。十界非次第亦非次第緣緣，八分別。眼識界，或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起眼識界。次第亦次第緣緣者，謂過去現在眼識界。非次第亦非次第緣緣者，謂除未來現前必起眼識界，若余未來眼識界。如眼識界，耳識、鼻識、舌識、身識界亦如是。意界及意識界，如意入。法界，如法入。
十緣緣緣非有緣，七緣緣緣亦有緣，一分別。法界，如法入。十七界是增上緣緣及有增上，一分別。法界，如法入。十五隨流非流，三分別。意界、意識界，如意入。法界，如法入。
眾事分阿毗曇擇品第八
色法，十一界十一入一陰攝，八智知除知他心智及滅智，六識識，欲色二界一切遍使使，及修斷使使。即色法，十界十入一陰攝，非智知，五識識，非使使。
非色法，八界二入四陰攝，十智知，一識識，一切使使。即非色法，七
【現代漢語翻譯】 現代漢語譯本： 如喜根（Ruxigen）。法界（Dharmadhatu），如法入。
八無記亦無記因，十分別。，或無記因非無記，作三句。無記因非無記者，謂不善。無記亦無記因者，謂無記。非無記亦非無記因者，謂善。如**，眼識界（Eye Consciousness Realm）、聲界（Sound Realm）、耳識界（Ear Consciousness Realm）、鼻識界（Nose Consciousness Realm）、舌識界（Tongue Consciousness Realm）、身識界（Body Consciousness Realm）、意界（Mind Realm）、意識界（Consciousness Realm）亦如是。法界（Dharmadhatu），如法入。
十七因緣緣及有因，一分別。法界（Dharmadhatu），如法入。十界非次第亦非次第緣緣，八分別。眼識界（Eye Consciousness Realm），或次第非次第緣緣，作三句。次第非次第緣緣者，謂未來現前必起眼識界（Eye Consciousness Realm）。次第亦次第緣緣者，謂過去現在眼識界（Eye Consciousness Realm）。非次第亦非次第緣緣者，謂除未來現前必起眼識界（Eye Consciousness Realm），若余未來眼識界（Eye Consciousness Realm）。如眼識界（Eye Consciousness Realm），耳識（Ear Consciousness）、鼻識（Nose Consciousness）、舌識（Tongue Consciousness）、身識界（Body Consciousness Realm）亦如是。意界（Mind Realm）及意識界（Consciousness Realm），如意入。法界（Dharmadhatu），如法入。
十緣緣緣非有緣，七緣緣緣亦有緣，一分別。法界（Dharmadhatu），如法入。十七界是增上緣緣及有增上，一分別。法界（Dharmadhatu），如法入。十五隨流非流，三分別。意界（Mind Realm）、意識界（Consciousness Realm），如意入。法界（Dharmadhatu），如法入。
眾事分阿毗曇擇品第八
色法（Rupa），十一界十一入一陰攝，八智知除知他心智及滅智，六識識，欲色二界一切遍使使，及修斷使使。即色法（Rupa），十界十入一陰攝，非智知，五識識，非使使。
非色法（Arupa），八界二入四陰攝，十智知，一識識，一切使使。即非色法（Arupa），七
【English Translation】 English version: Ruxigen. Dharmadhatu, enter according to the Dharma.
Eight unrecords and unrecorded causes, ten distinctions. , or unrecorded causes are not unrecorded, making three sentences. Unrecorded causes that are not unrecorded refer to unwholesome . Unrecorded and unrecorded causes refer to unrecorded . Those that are neither unrecorded nor unrecorded causes refer to wholesome . Like **, Eye Consciousness Realm, Sound Realm, Ear Consciousness Realm, Nose Consciousness Realm, Tongue Consciousness Realm, Body Consciousness Realm, Mind Realm, Consciousness Realm are also like this. Dharmadhatu, enter according to the Dharma.
Seventeen causal conditions and causes with causes, one distinction. Dharmadhatu, enter according to the Dharma. Ten realms are not sequential nor sequential causal conditions, eight distinctions. Eye Consciousness Realm, either sequential or non-sequential causal conditions, making three sentences. Sequential and non-sequential causal conditions refer to the Eye Consciousness Realm that will inevitably arise in the future. Sequential and sequential causal conditions refer to the Eye Consciousness Realm of the past and present. Non-sequential and non-sequential causal conditions refer to the Eye Consciousness Realm, excluding the Eye Consciousness Realm that will inevitably arise in the future, if there are other future Eye Consciousness Realms. Like Eye Consciousness Realm, Ear Consciousness, Nose Consciousness, Tongue Consciousness, Body Consciousness Realm are also like this. Mind Realm and Consciousness Realm, enter according to the Mind. Dharmadhatu, enter according to the Dharma.
Ten causal conditions are not causal, seven causal conditions are also causal, one distinction. Dharmadhatu, enter according to the Dharma. Seventeen realms are dominant causal conditions and have dominance, one distinction. Dharmadhatu, enter according to the Dharma. Fifteen follow the flow and do not flow, three distinctions. Mind Realm, Consciousness Realm, enter according to the Mind. Dharmadhatu, enter according to the Dharma.
Miscellaneous Matters Section, Abhidhamma Selection Chapter Eighth
Rupa (Form), encompassed by eleven realms, eleven entrances, and one skandha, known by eight wisdoms excluding the wisdom of knowing others' minds and the wisdom of cessation, cognized by six consciousnesses, all pervasive afflictions of the desire and form realms, and afflictions to be abandoned through cultivation. That is, Rupa, encompassed by ten realms, ten entrances, and one skandha, not known by wisdom, cognized by five consciousnesses, not afflictions.
Arupa (Formless), encompassed by eight realms, two entrances, and four skandhas, known by ten wisdoms, cognized by one consciousness, all afflictions. That is, Arupa, seven
界一入四陰攝，二智知謂知他心智及滅智，非識識，無色界一切，欲色二界二身見苦集斷不一切遍使使。
可見法，一界一入一陰攝，七智知除知他心智及滅道智，二識識，欲色二界一切遍使使，及修斷使使。即可見法，一界一入非陰攝，非智知，一識識，非使使。
不可見法，十七界十一入五陰攝，十智知，五識識，一切使使。即不可見法，十七界十一入四陰攝，三智知謂知他心智及滅道智，四識識，無色界一切，欲色二界二身見苦集斷不一切遍使使。
有對法，十界十入一陰攝，七智知除知他心智及滅道智，六識識，欲色二界一切遍使使，及修斷使使。即有對法，十界十入非陰攝，非智知，五識識，非使使。
無對法，八界二入五陰攝，十智知，一識識，一切使使。即無對法，八界二入四陰攝，三智知謂知他心智及滅道智，非識識，無色界一切，欲色二界二身見苦集斷不一切遍使使。
有漏法，十八界十二入五陰攝，八智知除滅道智，六識識，一切使使。即有漏法，十五界十入非陰攝，二智知謂苦集智，五識識，一切使使。
無漏法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。即無漏法，非界非入非陰攝，二智知謂滅道智，非識識，非使使。
有為法，
【現代漢語翻譯】 現代漢語譯本 一界（界：構成要素）一入（入：感覺器官）被四陰（陰：構成要素，蘊）所攝，二智知，即知他心智（知他心智：瞭解他人想法的智慧）及滅智（滅智：證悟涅槃的智慧），非識識，無色界一切，欲界（欲界：充滿慾望的眾生所居住的世界）色界（色界：脫離粗糙慾望但仍有形體的眾生所居住的世界）二界二身見（二身見：認為身心是永恒不變的錯誤觀念）苦集斷（苦集斷：對苦、苦的起因、苦的止息的斷除）不一切遍使使（遍使使：所有情況下都存在的煩惱）。
可見法，一界一入一陰攝，七智知，除去知他心智及滅道智（滅道智：證悟涅槃和涅槃之道的智慧），二識識，欲界色界一切遍使使，及修斷使使（修斷使使：通過修行才能斷除的煩惱）。即可見法，一界一入非陰攝，非智知，一識識，非使使。
不可見法，十七界十一入五陰攝，十智知，五識識，一切使使。即不可見法，十七界十一入四陰攝，三智知，即知他心智及滅道智，四識識，無色界一切，欲界色界二界二身見苦集斷不一切遍使使。
有對法（有對法：可以相互作用的事物），十界十入一陰攝，七智知，除去知他心智及滅道智，六識識，欲界色界一切遍使使，及修斷使使。即有對法，十界十入非陰攝，非智知，五識識，非使使。
無對法（無對法：無法相互作用的事物），八界二入五陰攝，十智知，一識識，一切使使。即無對法，八界二入四陰攝，三智知，即知他心智及滅道智，非識識，無色界一切，欲界色界二界二身見苦集斷不一切遍使使。
有漏法（有漏法：包含煩惱的事物），十八界十二入五陰攝，八智知，除去滅道智，六識識，一切使使。即有漏法，十五界十入非陰攝，二智知，即苦集智（苦集智：瞭解苦和苦的起因的智慧），五識識，一切使使。
無漏法（無漏法：不包含煩惱的事物），三界二入五陰攝，八智知，除去苦集智，一識識，使所不使（使所不使：煩惱無法影響的事物）。即無漏法，非界非入非陰攝，二智知，即滅道智，非識識，非使使。
有為法（有為法：由因緣和合而成的，會生滅變化的事物），
【English Translation】 English version One realm (realm: element of existence), one entrance (entrance: sense organ) is included in the four aggregates (aggregates: elements of existence, skandhas). Known by two knowledges, namely the knowledge of knowing others' minds (knowledge of knowing others' minds: the wisdom to understand the thoughts of others) and the knowledge of cessation (knowledge of cessation: the wisdom of realizing Nirvana), not by consciousness. All of the Formless Realm, in the Desire Realm (Desire Realm: the world inhabited by beings full of desires) and the Form Realm (Form Realm: the world inhabited by beings who are free from coarse desires but still have form), the two views of self (two views of self: the mistaken notion that body and mind are permanent and unchanging), the suffering, accumulation, and cessation (suffering, accumulation, and cessation: the eradication of suffering, the cause of suffering, and the cessation of suffering) are not all pervasive tendencies (pervasive tendencies: afflictions that exist in all situations).
Visible dharmas, one realm, one entrance, are included in one aggregate. Known by seven knowledges, excluding the knowledge of knowing others' minds and the knowledge of cessation and the path (knowledge of cessation and the path: the wisdom of realizing Nirvana and the path to Nirvana), by two consciousnesses. All pervasive tendencies in the Desire and Form Realms, and tendencies to be abandoned through cultivation (tendencies to be abandoned through cultivation: afflictions that can only be eradicated through practice). Visible dharmas, one realm, one entrance, are not included in any aggregate, not known by any knowledge, by one consciousness, not by any tendency.
Invisible dharmas, seventeen realms, eleven entrances, are included in five aggregates. Known by ten knowledges, by five consciousnesses, by all tendencies. Invisible dharmas, seventeen realms, eleven entrances, are included in four aggregates. Known by three knowledges, namely the knowledge of knowing others' minds and the knowledge of cessation and the path, by four consciousnesses. All of the Formless Realm, in the Desire and Form Realms, the two views of self, the suffering, accumulation, and cessation are not all pervasive tendencies.
Object-resistant dharmas (object-resistant dharmas: things that can interact with each other), ten realms, ten entrances, are included in one aggregate. Known by seven knowledges, excluding the knowledge of knowing others' minds and the knowledge of cessation and the path, by six consciousnesses. All pervasive tendencies in the Desire and Form Realms, and tendencies to be abandoned through cultivation. Object-resistant dharmas, ten realms, ten entrances, are not included in any aggregate, not known by any knowledge, by five consciousnesses, not by any tendency.
Non-object-resistant dharmas (non-object-resistant dharmas: things that cannot interact with each other), eight realms, two entrances, are included in five aggregates. Known by ten knowledges, by one consciousness, by all tendencies. Non-object-resistant dharmas, eight realms, two entrances, are included in four aggregates. Known by three knowledges, namely the knowledge of knowing others' minds and the knowledge of cessation and the path, not by consciousness. All of the Formless Realm, in the Desire and Form Realms, the two views of self, the suffering, accumulation, and cessation are not all pervasive tendencies.
Defiled dharmas (defiled dharmas: things that contain afflictions), eighteen realms, twelve entrances, are included in five aggregates. Known by eight knowledges, excluding the knowledge of cessation and the path, by six consciousnesses, by all tendencies. Defiled dharmas, fifteen realms, ten entrances, are not included in any aggregate. Known by two knowledges, namely the knowledge of suffering and accumulation (knowledge of suffering and accumulation: the wisdom to understand suffering and the cause of suffering), by five consciousnesses, by all tendencies.
Undefiled dharmas (undefiled dharmas: things that do not contain afflictions), three realms, two entrances, are included in five aggregates. Known by eight knowledges, excluding the knowledge of suffering and accumulation, by one consciousness, not influenced by tendencies (not influenced by tendencies: things that afflictions cannot affect). Undefiled dharmas, not a realm, not an entrance, not included in any aggregate. Known by two knowledges, namely the knowledge of cessation and the path, not by consciousness, not by any tendency.
Conditioned dharmas (conditioned dharmas: things that are formed by causes and conditions and are subject to birth and death),
十八界十二入五陰攝，九智知除滅智，六識識，一切使使。即有為法，十七界十一入五陰攝，四智知謂知他心智、苦智、集智、道智，五識識，一切使使。
無為法，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。即無為法，非界非入非陰攝，一智知謂滅智，非識識，非使使。
有諍無諍法，如有漏無漏法。如有諍無諍，世間、出世間、入、不入、染污、不染污、依家、依出要、結、非結、受、非受、纏、非纏法亦如是。
記法，十界四入五陰攝，十智知，三識識，欲界一切，色無色界一切遍使使，及修斷使使。即記法，非界非入非陰攝，二智知謂滅道智，非識識，欲界二身見集斷不一切遍使使。
無記法，十八界十二入五陰攝，八智知除滅道智，六識識，色無色界一切，欲界二身見集斷一切遍使使。即無記法，八界八入非陰攝，非智知，三識識，色無色界二身見苦集斷不一切遍使使。
隱沒法，十界四入五陰攝，八智知除滅道智，三識識，一切使使。即隱沒法，非界非入非陰攝，非智知，非識識，三界二身見苦集斷不一切遍使使。
不隱沒法，十八界十二入五陰攝，十智知，六識識，三界一切遍使使，及修斷使使。即不隱沒法，八界八入非陰攝，二智
【現代漢語翻譯】 現代漢語譯本 十八界（十八種感官領域）、十二入（十二種感覺入口）、五陰（五種聚集）所包含的法，用九智（九種智慧）來認知，用除滅智（去除煩惱的智慧）來滅除，用六識（六種意識）來識別，一切煩惱都隨之而生。即有為法（因緣和合而成的法），十七界（十七種感官領域）、十一入（十一種感覺入口）、五陰（五種聚集）所包含的法，用四智（四種智慧）來認知，即知他心智（瞭解他人心思的智慧）、苦智（瞭解苦諦的智慧）、集智（瞭解集諦的智慧）、道智（瞭解道諦的智慧），用五識（五種意識）來識別，一切煩惱都隨之而生。
無為法（不依賴因緣而存在的法），一界（一種感官領域）、一入（一種感覺入口）不被五陰（五種聚集）所包含，用六智（六種智慧）來認知，去除知他心智（瞭解他人心思的智慧）以及苦集道智（瞭解苦集道諦的智慧），用一識（一種意識）來識別，煩惱無法依附。即無為法（不依賴因緣而存在的法），不被界（感官領域）、入（感覺入口）、陰（聚集）所包含，用一智（一種智慧）來認知，即滅智（滅除煩惱的智慧），無法用意識識別，煩惱無法依附。
有諍無諍法（有爭論和無爭論的法），如同有漏無漏法（有煩惱和無煩惱的法）。如有諍無諍（有爭論和無爭論），世間（世俗的）、出世間（超越世俗的）、入（包含）、不入（不包含）、染污（被污染的）、不染污（未被污染的）、依家（依賴家庭的）、依出要（依賴解脫的）、結（束縛）、非結（非束縛）、受（感受）、非受（非感受）、纏（纏縛）、非纏（非纏縛）的法也是如此。
記法（可記憶的法），十界（十種感官領域）、四入（四種感覺入口）、五陰（五種聚集）所包含的法，用十智（十種智慧）來認知，用三種意識來識別，欲界（慾望界）的一切，色無色界（色界和無色界）的一切普遍的煩惱，以及修斷使（通過修行斷除的煩惱）都隨之而生。即記法（可記憶的法），不被界（感官領域）、入（感覺入口）、陰（聚集）所包含，用二智（兩種智慧）來認知，即滅道智（滅諦和道諦的智慧），無法用意識識別，欲界（慾望界）的二身見（兩種身見）和集斷（集諦的斷除）並非一切普遍的煩惱都隨之而生。
無記法（不可記憶的法），十八界（十八種感官領域）、十二入（十二種感覺入口）、五陰（五種聚集）所包含的法，用八智（八種智慧）來認知，去除滅道智（滅諦和道諦的智慧），用六識（六種意識）來識別，色無色界（色界和無色界）的一切，欲界（慾望界）的二身見（兩種身見）和集斷（集諦的斷除）的一切普遍的煩惱都隨之而生。即無記法（不可記憶的法），八界（八種感官領域）、八入（八種感覺入口）不被陰（聚集）所包含，無法用智慧認知，用三種意識來識別，色無色界（色界和無色界）的二身見（兩種身見）和苦集斷（苦諦和集諦的斷除）並非一切普遍的煩惱都隨之而生。
隱沒法（隱藏的法），十界（十種感官領域）、四入（四種感覺入口）、五陰（五種聚集）所包含的法，用八智（八種智慧）來認知，去除滅道智（滅諦和道諦的智慧），用三種意識來識別，一切煩惱都隨之而生。即隱沒法（隱藏的法），不被界（感官領域）、入（感覺入口）、陰（聚集）所包含，無法用智慧認知，無法用意識識別，三界（三種界）的二身見（兩種身見）和苦集斷（苦諦和集諦的斷除）並非一切普遍的煩惱都隨之而生。
不隱沒法（不隱藏的法），十八界（十八種感官領域）、十二入（十二種感覺入口）、五陰（五種聚集）所包含的法，用十智（十種智慧）來認知，用六識（六種意識）來識別，三界（三種界）的一切普遍的煩惱，以及修斷使（通過修行斷除的煩惱）都隨之而生。即不隱沒法（不隱藏的法），八界（八種感官領域）、八入（八種感覺入口）不被陰（聚集）所包含，用二智（兩種智慧）
【English Translation】 English version Those dharmas included by the eighteen dhātus (elements), twelve āyatanas (sense fields), and five skandhas (aggregates) are known by the nine jñānas (knowledges), eliminated by the nirodha-jñāna (knowledge of cessation), recognized by the six vijñānas (consciousnesses), and all anuśayas (latent tendencies) arise from them. That is, conditioned dharmas (phenomena), those included by the seventeen dhātus (elements), eleven āyatanas (sense fields), and five skandhas (aggregates), are known by the four jñānas (knowledges), namely paracitta-jñāna (knowledge of others' minds), duhkha-jñāna (knowledge of suffering), samudaya-jñāna (knowledge of the origin of suffering), and mārga-jñāna (knowledge of the path), recognized by the five vijñānas (consciousnesses), and all anuśayas (latent tendencies) arise from them.
Unconditioned dharmas (phenomena), one dhātu (element) and one āyatana (sense field) are not included by the five skandhas (aggregates), known by the six jñānas (knowledges), except for paracitta-jñāna (knowledge of others' minds) and duhkha, samudaya, and mārga-jñānas (knowledges of suffering, origin, and path), recognized by one vijñāna (consciousness), and anuśayas (latent tendencies) do not arise from them. That is, unconditioned dharmas (phenomena) are not included by dhātus (elements), āyatanas (sense fields), or skandhas (aggregates), known by one jñāna (knowledge), namely nirodha-jñāna (knowledge of cessation), not recognized by vijñāna (consciousness), and anuśayas (latent tendencies) do not arise from them.
Sapratigha (with resistance) and apratigha dharmas (without resistance) are like sāsrava (with outflows) and anāsrava dharmas (without outflows). Like sapratigha (with resistance) and apratigha (without resistance), laukika (worldly) and lokottara (transcendental), saṁgraha (included) and asaṁgraha (not included), kliṣṭa (defiled) and akliṣṭa (undefiled), dependent on household life and dependent on renunciation, saṁyojana (fetter) and asaṁyojana (unfettered), vedanā (feeling) and avedanā (without feeling), paryavasthāna (obsession) and aparyavasthāna dharmas (without obsession) are also like this.
Saṁjñā (perception), those included by the ten dhātus (elements), four āyatanas (sense fields), and five skandhas (aggregates), are known by the ten jñānas (knowledges), recognized by the three vijñānas (consciousnesses), all in the kāmadhātu (desire realm), all pervasive anuśayas (latent tendencies) in the rūpadhātu (form realm) and arūpadhātu (formless realm), and anuśayas (latent tendencies) eradicated through cultivation arise from them. That is, saṁjñā (perception) is not included by dhātus (elements), āyatanas (sense fields), or skandhas (aggregates), known by the two jñānas (knowledges), namely nirodha and mārga-jñānas (knowledges of cessation and path), not recognized by vijñāna (consciousness), two satkāya-dṛṣṭis (views of self) and samudaya-prahāṇa (abandoning the origin) in the kāmadhātu (desire realm), not all pervasive anuśayas (latent tendencies) arise from them.
Asaṁjñā (non-perception), those included by the eighteen dhātus (elements), twelve āyatanas (sense fields), and five skandhas (aggregates), are known by the eight jñānas (knowledges), except for nirodha and mārga-jñānas (knowledges of cessation and path), recognized by the six vijñānas (consciousnesses), all in the rūpadhātu (form realm) and arūpadhātu (formless realm), two satkāya-dṛṣṭis (views of self) and samudaya-prahāṇa (abandoning the origin) in the kāmadhātu (desire realm), all pervasive anuśayas (latent tendencies) arise from them. That is, asaṁjñā (non-perception), eight dhātus (elements) and eight āyatanas (sense fields) are not included by skandhas (aggregates), not known by jñāna (knowledge), recognized by the three vijñānas (consciousnesses), two satkāya-dṛṣṭis (views of self) and duhkha and samudaya-prahāṇa (abandoning suffering and origin) in the rūpadhātu (form realm) and arūpadhātu (formless realm), not all pervasive anuśayas (latent tendencies) arise from them.
Samvṛta dharma (concealed dharma), those included by the ten dhātus (elements), four āyatanas (sense fields), and five skandhas (aggregates), are known by the eight jñānas (knowledges), except for nirodha and mārga-jñānas (knowledges of cessation and path), recognized by the three vijñānas (consciousnesses), and all anuśayas (latent tendencies) arise from them. That is, samvṛta dharma (concealed dharma) is not included by dhātus (elements), āyatanas (sense fields), or skandhas (aggregates), not known by jñāna (knowledge), not recognized by vijñāna (consciousness), two satkāya-dṛṣṭis (views of self) and duhkha and samudaya-prahāṇa (abandoning suffering and origin) in the three realms, not all pervasive anuśayas (latent tendencies) arise from them.
Asamvṛta dharma (unconcealed dharma), those included by the eighteen dhātus (elements), twelve āyatanas (sense fields), and five skandhas (aggregates), are known by the ten jñānas (knowledges), recognized by the six vijñānas (consciousnesses), all pervasive anuśayas (latent tendencies) in the three realms, and anuśayas (latent tendencies) eradicated through cultivation arise from them. That is, asamvṛta dharma (unconcealed dharma), eight dhātus (elements) and eight āyatanas (sense fields) are not included by skandhas (aggregates), known by the two jñānas (knowledges)
知謂滅道智，三識識，非使使。
修法，十界四入五陰攝，九智知除滅智，三識識，三界一切遍使使，及修斷使使。即修法，非界非入非陰攝，一智知謂道智，非識識，非使使。
非修法，十八界十二入五陰攝，九智知除道智六識識，一切使使。即非修法，八界八入非陰攝，一智知謂滅智，二識識，三界二身見苦集斷不一切遍使使。
穢污法，十界四入五陰攝，八智知除滅道智，三識識，一切使使。即穢污法，非界非入非陰攝，非智知，非識識，三界二身見苦集斷不一切遍使使。
非穢污法，十八界十二入五陰攝，十智知，六識識，一切使使。即非穢污法，八界八入非陰攝，二智知謂滅道智，三識識，非使使。如穢污法，非穢污、有罪、無罪亦如是。
有報法，十界四入五陰攝，八智知除滅道智，三識識，欲界一切，色無色界一切遍使使，及修斷使使。即有報法，非界非入非陰攝，非智知，非識識，欲界二身見集斷不一切遍使使。
非有報法，十八界十二入五陰攝，十智知，六識識，色無色界一切，欲界二身見集斷一切遍使使。即非有報法，八界八入非陰攝，二智知謂滅道智，三識識，色無色界二身見苦集斷不一切遍使使。
見法，二界二入二陰攝，九智知除滅智，一識
【現代漢語翻譯】 現代漢語譯本：知是指滅道智（Nirodha-marga-jnana），三種識能識別，不是由煩惱所驅使。
修習之法，包含在十界、四入、五陰之中，九種智慧能夠知曉，除了滅智（Nirodha-jnana）之外。三種識能識別，三界一切普遍的煩惱以及修習斷除的煩惱所驅使。即修習之法，不包含在界、入、陰之中，一種智慧能夠知曉，是指道智（Marga-jnana），不是由識所識別，不是由煩惱所驅使。
非修習之法，包含在十八界、十二入、五陰之中，九種智慧能夠知曉，除了道智（Marga-jnana）之外，六種識能識別，一切煩惱所驅使。即非修習之法，包含在八界、八入之中，不包含在陰之中，一種智慧能夠知曉，是指滅智（Nirodha-jnana），兩種識能識別，三界中兩種身見，苦集滅道四諦中苦集二諦斷除的不普遍的煩惱所驅使。
染污之法，包含在十界、四入、五陰之中，八種智慧能夠知曉，除了滅智（Nirodha-jnana）和道智（Marga-jnana）之外，三種識能識別，一切煩惱所驅使。即染污之法，不包含在界、入、陰之中，不是由智慧所知曉，不是由識所識別，三界中兩種身見，苦集滅道四諦中苦集二諦斷除的不普遍的煩惱所驅使。
非染污之法，包含在十八界、十二入、五陰之中，十種智慧能夠知曉，六種識能識別，一切煩惱所驅使。即非染污之法，包含在八界、八入之中，不包含在陰之中，兩種智慧能夠知曉，是指滅智（Nirodha-jnana）和道智（Marga-jnana），三種識能識別，不是由煩惱所驅使。如同染污之法一樣，非染污、有罪、無罪也是如此。
有報之法，包含在十界、四入、五陰之中，八種智慧能夠知曉，除了滅智（Nirodha-jnana）和道智（Marga-jnana）之外，三種識能識別，欲界一切，色界和無色界一切普遍的煩惱，以及修習斷除的煩惱所驅使。即有報之法，不包含在界、入、陰之中，不是由智慧所知曉，不是由識所識別，欲界兩種身見，苦集滅道四諦中集諦斷除的不普遍的煩惱所驅使。
非有報之法，包含在十八界、十二入、五陰之中，十種智慧能夠知曉，六種識能識別，色界和無色界一切，欲界兩種身見，苦集滅道四諦中集諦斷除一切普遍的煩惱所驅使。即非有報之法，包含在八界、八入之中，不包含在陰之中，兩種智慧能夠知曉，是指滅智（Nirodha-jnana）和道智（Marga-jnana），三種識能識別，色界和無色界兩種身見，苦集滅道四諦中苦集二諦斷除的不普遍的煩惱所驅使。
見法，包含在二界、二入、二陰之中，九種智慧能夠知曉，除了滅智（Nirodha-jnana）之外，一種識
【English Translation】 English version: 'Knowing' refers to Nirodha-marga-jnana (knowledge of cessation and the path), which is recognized by three types of consciousness and is not driven by afflictions.
'Practiced Dharmas' are included within the ten realms, four entrances, and five aggregates. Nine types of wisdom can know them, except for Nirodha-jnana (knowledge of cessation). Three types of consciousness can recognize them, driven by all pervasive afflictions of the three realms and afflictions eradicated through practice. That is, 'practiced Dharmas' are not included within realms, entrances, or aggregates. One type of wisdom can know them, which is Marga-jnana (knowledge of the path), not recognized by consciousness, not driven by afflictions.
'Non-practiced Dharmas' are included within the eighteen realms, twelve entrances, and five aggregates. Nine types of wisdom can know them, except for Marga-jnana (knowledge of the path). Six types of consciousness can recognize them, driven by all afflictions. That is, 'non-practiced Dharmas' are included within eight realms and eight entrances, not included within aggregates. One type of wisdom can know them, which is Nirodha-jnana (knowledge of cessation). Two types of consciousness can recognize them, driven by the non-pervasive afflictions eradicated from the two types of self-views and the suffering and accumulation truths of the Four Noble Truths in the three realms.
'Defiled Dharmas' are included within the ten realms, four entrances, and five aggregates. Eight types of wisdom can know them, except for Nirodha-jnana (knowledge of cessation) and Marga-jnana (knowledge of the path). Three types of consciousness can recognize them, driven by all afflictions. That is, 'defiled Dharmas' are not included within realms, entrances, or aggregates, not known by wisdom, not recognized by consciousness, driven by the non-pervasive afflictions eradicated from the two types of self-views and the suffering and accumulation truths of the Four Noble Truths in the three realms.
'Non-defiled Dharmas' are included within the eighteen realms, twelve entrances, and five aggregates. Ten types of wisdom can know them. Six types of consciousness can recognize them, driven by all afflictions. That is, 'non-defiled Dharmas' are included within eight realms and eight entrances, not included within aggregates. Two types of wisdom can know them, which are Nirodha-jnana (knowledge of cessation) and Marga-jnana (knowledge of the path). Three types of consciousness can recognize them, not driven by afflictions. Just as with 'defiled Dharmas,' so too with 'non-defiled,' 'culpable,' and 'non-culpable'.
'Dharmas with Retribution' are included within the ten realms, four entrances, and five aggregates. Eight types of wisdom can know them, except for Nirodha-jnana (knowledge of cessation) and Marga-jnana (knowledge of the path). Three types of consciousness can recognize them, driven by all afflictions of the desire realm, all pervasive afflictions of the form and formless realms, and afflictions eradicated through practice. That is, 'Dharmas with Retribution' are not included within realms, entrances, or aggregates, not known by wisdom, not recognized by consciousness, driven by the non-pervasive afflictions eradicated from the two types of self-views and the accumulation truth of the Four Noble Truths in the desire realm.
'Dharmas without Retribution' are included within the eighteen realms, twelve entrances, and five aggregates. Ten types of wisdom can know them. Six types of consciousness can recognize them, driven by all afflictions of the form and formless realms, and all pervasive afflictions eradicated from the two types of self-views and the accumulation truth of the Four Noble Truths in the desire realm. That is, 'Dharmas without Retribution' are included within eight realms and eight entrances, not included within aggregates. Two types of wisdom can know them, which are Nirodha-jnana (knowledge of cessation) and Marga-jnana (knowledge of the path). Three types of consciousness can recognize them, driven by the non-pervasive afflictions eradicated from the two types of self-views and the suffering and accumulation truths of the Four Noble Truths in the form and formless realms.
'Seen Dharmas' are included within two realms, two entrances, and two aggregates. Nine types of wisdom can know them, except for Nirodha-jnana (knowledge of cessation). One type of consciousness
識，有漏緣使使，及無漏緣見相應無明使使。即見法，一界一入非陰攝，非智知，非識識，無漏緣見相應無明使使。
非見法，十七界十一入五陰攝，十智知，六識識，一切使使。即非見法，十六界十入三陰攝，一智知謂滅智，五識識，除無漏緣見相應無明，若余無漏緣使使。
內法，十二界六入二陰攝，九智知除滅智，一識識，一切使使。即內法，十二界六入一陰攝，非智知，非識識，非使使。
外法，六界六入四陰攝，十智知，六識識，一切使使。即外法，六界六入三陰攝，一智知謂滅智，五識識，非使使。
受法，九界九入一陰攝，七智知除知他心智及滅道智，五識識，欲色二界一切遍使使，及修斷使使。即受法，非界非入非陰攝，非智知，非識識，非使使。
非受法，十八界十二入五陰攝，十智知，六識識，一切使使。即非受法，九界三入四陰攝，三智知謂知他心智及滅道智，一識識，無色界一切，欲色二界二身見苦集斷不一切遍使使。
心法，七界一入一陰攝，九智知除滅智，一識識，一切使使。即心法，七界一入一陰攝，非智知，非識識，非使使。
有緣法，八界二入四陰攝，九智知除滅智，一識識，一切使使。即有緣法，七界一入三陰攝，一智知謂知他心
【現代漢語翻譯】 現代漢語譯本：識（Vijñāna，了別作用），有漏緣使使（Saṃyojana，結縛；Anuśaya，隨眠），以及無漏緣見相應無明使使（Avidyā，無明；Anuśaya，隨眠）。即見法（Dṛṣṭi-dharma，見之法），一界一入非陰攝（Skandha，蘊），非智知（Jñāna，智慧），非識識（Vijñāna，識），無漏緣見相應無明使使。
非見法（Adṛṣṭi-dharma，非見之法），十七界十一入五陰攝，十智知，六識識，一切使使。即非見法，十六界十入三陰攝，一智知謂滅智（Nirodha-jñāna，滅盡之智），五識識，除無漏緣見相應無明，若余無漏緣使使。
內法（Ādhyātmika-dharma，內在之法），十二界六入二陰攝，九智知除滅智，一識識，一切使使。即內法，十二界六入一陰攝，非智知，非識識，非使使。
外法（Bāhya-dharma，外在之法），六界六入四陰攝，十智知，六識識，一切使使。即外法，六界六入三陰攝，一智知謂滅智，五識識，非使使。
受法（Vedanā-dharma，感受之法），九界九入一陰攝，七智知除知他心智（Paracitta-jñāna，知他人心之智）及滅道智（Nirodha-mārga-jñāna，滅道之智），五識識，欲色二界一切遍使使（Sarvatraga-anuśaya，一切處隨眠），及修斷使使（Bhāvanā-prahātavya-anuśaya，修所斷隨眠）。即受法，非界非入非陰攝，非智知，非識識，非使使。
非受法（Avedanā-dharma，非感受之法），十八界十二入五陰攝，十智知，六識識，一切使使。即非受法，九界三入四陰攝，三智知謂知他心智及滅道智，一識識，無**一切，欲色二界二身見苦集斷不一切遍使使。
心法（Citta-dharma，心之法），七界一入一陰攝，九智知除滅智，一識識，一切使使。即心法，七界一入一陰攝，非智知，非識識，非使使。
有緣法（Pratītyasamutpāda-dharma，緣起之法），八界二入四陰攝，九智知除滅智，一識識，一切使使。即有緣法，七界一入三陰攝，一智知謂知他心
【English Translation】 English version: Consciousness (Vijñāna, the function of distinguishing), defiled Saṃyojanas (Saṃyojana, fetters; Anuśaya, latent tendencies), and undefiled-conditioned Avidyā (Avidyā, ignorance; Anuśaya, latent tendencies) associated with views. Namely, the Dharma of Views (Dṛṣṭi-dharma, the dharma of views), one realm, one entrance, not included in the Skandhas (Skandha, aggregates), not known by wisdom (Jñāna, wisdom), not cognized by consciousness (Vijñāna, consciousness), undefiled-conditioned Avidyā associated with views.
Non-Dharma of Views (Adṛṣṭi-dharma, the non-dharma of views), seventeen realms, eleven entrances, included in the five Skandhas, known by ten wisdoms, cognized by six consciousnesses, all Saṃyojanas. Namely, the Non-Dharma of Views, sixteen realms, ten entrances, included in the three Skandhas, known by one wisdom, namely Nirodha-jñāna (Nirodha-jñāna, the wisdom of cessation), cognized by five consciousnesses, except for undefiled-conditioned Avidyā associated with views, if the remaining undefiled-conditioned Saṃyojanas.
Internal Dharma (Ādhyātmika-dharma, internal dharma), twelve realms, six entrances, included in the two Skandhas, known by nine wisdoms except for Nirodha-jñāna, cognized by one consciousness, all Saṃyojanas. Namely, the Internal Dharma, twelve realms, six entrances, included in one Skandha, not known by wisdom, not cognized by consciousness, not Saṃyojanas.
External Dharma (Bāhya-dharma, external dharma), six realms, six entrances, included in the four Skandhas, known by ten wisdoms, cognized by six consciousnesses, all Saṃyojanas. Namely, the External Dharma, six realms, six entrances, included in the three Skandhas, known by one wisdom, namely Nirodha-jñāna, cognized by five consciousnesses, not Saṃyojanas.
Feeling Dharma (Vedanā-dharma, the dharma of feeling), nine realms, nine entrances, included in one Skandha, known by seven wisdoms except for Paracitta-jñāna (Paracitta-jñāna, the wisdom of knowing others' minds) and Nirodha-mārga-jñāna (Nirodha-mārga-jñāna, the wisdom of the path to cessation), cognized by five consciousnesses, all Sarvatraga-anuśayas (Sarvatraga-anuśaya, all-pervading latent tendencies) in the desire and form realms, and Bhāvanā-prahātavya-anuśayas (Bhāvanā-prahātavya-anuśaya, latent tendencies to be abandoned by cultivation). Namely, the Feeling Dharma, not included in realms, entrances, or Skandhas, not known by wisdom, not cognized by consciousness, not Saṃyojanas.
Non-Feeling Dharma (Avedanā-dharma, the non-dharma of feeling), eighteen realms, twelve entrances, included in the five Skandhas, known by ten wisdoms, cognized by six consciousnesses, all Saṃyojanas. Namely, the Non-Feeling Dharma, nine realms, three entrances, included in the four Skandhas, known by three wisdoms, namely Paracitta-jñāna and Nirodha-mārga-jñāna, cognized by one consciousness, without **all, not all Sarvatraga-anuśayas in the desire and form realms, the two kinds of self-view, suffering, and origination to be abandoned.
Mind Dharma (Citta-dharma, the dharma of mind), seven realms, one entrance, included in one Skandha, known by nine wisdoms except for Nirodha-jñāna, cognized by one consciousness, all Saṃyojanas. Namely, the Mind Dharma, seven realms, one entrance, included in one Skandha, not known by wisdom, not cognized by consciousness, not Saṃyojanas.
Conditioned Dharma (Pratītyasamutpāda-dharma, the dharma of dependent origination), eight realms, two entrances, included in the four Skandhas, known by nine wisdoms except for Nirodha-jñāna, cognized by one consciousness, all Saṃyojanas. Namely, the Conditioned Dharma, seven realms, one entrance, included in the three Skandhas, known by one wisdom, namely knowing others' minds
智，非識識，無漏緣使使。
無緣法，十一界十一入二陰攝，九智知除知他心智，六識識，有漏緣使使。即無緣法，十界十入一陰攝，一智知謂滅智，五識識，非使使。
心法法，一界一入三陰攝，九智知除滅智，一識識，一切使使。即心法法，非界非入二陰攝，非智知，非識識，非使使。
非心法法，十八界十二入三陰攝，十智知，六識識，一切使使。即非心法法，十七界十一入二陰攝，一智知謂滅智，五識識，非使使。
業法，三界三入二陰攝，九智知除滅智，三識識，一切使使。即業法，非界非入非陰攝，非智知，非識識，非使使。
非業法，十八界十二入五陰攝，十智知，六識識，一切使使。即非業法，十五界九入三陰攝，一智知謂滅智，三識識，非使使。
善法，十界四入五陰攝，十智知，三識識，三界一切遍使使，及修斷使使。即善法，非界非入非陰攝，二智知謂滅道智，非識識，非使使。
不善法，十界四入五陰攝，七智知除比智及滅道智，三識識，欲界一切使使。即不善法，非界非入非陰攝，非智知，非識識，欲界二身見集斷不一切遍使使。
無記法，十八界十二入五陰攝，八智知除滅道智，六識識，色無色界一切，欲界二身見集斷一切遍使使。
【現代漢語翻譯】 現代漢語譯本： 智慧，不是由『識』來識別的，沒有煩惱的因緣驅使（它）。
沒有因緣的法，被十一個界（界，梵文dhātu，指構成世界的元素）、十一個入（入，梵文āyatana，指感覺器官與感覺對像）、兩個陰（陰，梵文skandha，指構成個體的要素，這裡指受陰和想陰）所包含。九種智慧能夠知曉，除了知他心智（知他心智，指了解他人想法的智慧）。六種『識』能夠識別，有煩惱的因緣驅使（它）。即沒有因緣的法，被十個界、十個入、一個陰（這裡指色陰）所包含。一種智慧能夠知曉，即滅智（滅智，指證悟涅槃的智慧），五種『識』能夠識別，不是由煩惱驅使的。
心法（心法，指精神現象）之法，被一個界（法界）、一個入（法入）、三個陰（受陰、想陰、行陰）所包含。九種智慧能夠知曉，除了滅智。一種『識』能夠識別，被一切煩惱驅使。即心法之法，不被界、不被入所包含，被兩個陰（識陰和色陰）所包含，不是由智慧知曉的，不是由『識』識別的，不是由煩惱驅使的。
非心法（非心法，指物質現象）之法，被十八個界、十二個入、三個陰（受陰、想陰、行陰）所包含。十種智慧能夠知曉，六種『識』能夠識別，被一切煩惱驅使。即非心法之法，被十七個界、十一個入、兩個陰（識陰和色陰）所包含。一種智慧能夠知曉，即滅智，五種『識』能夠識別，不是由煩惱驅使的。
業法（業法，指行為及其結果），被三個界（欲界、色界、無色界）、三個入（意入、法入、無色入）、兩個陰（受陰、想陰）所包含。九種智慧能夠知曉，除了滅智。三種『識』能夠識別，被一切煩惱驅使。即業法，不被界、不被入、不被陰所包含，不是由智慧知曉的，不是由『識』識別的，不是由煩惱驅使的。
非業法（非業法，指非行為及其結果），被十八個界、十二個入、五個陰（色陰、受陰、想陰、行陰、識陰）所包含。十種智慧能夠知曉，六種『識』能夠識別，被一切煩惱驅使。即非業法，被十五個界、九個入、三個陰（色陰、受陰、想陰）所包含。一種智慧能夠知曉，即滅智，三種『識』能夠識別，不是由煩惱驅使的。
善法（善法，指好的、有益的行為），被十個界、四個入、五個陰所包含。十種智慧能夠知曉，三種『識』能夠識別，被三界（欲界、色界、無色界）的一切普遍煩惱，以及修道所斷的煩惱驅使。即善法，不被界、不被入、不被陰所包含，兩種智慧能夠知曉，即滅智和道智（道智，指證悟解脫之道的智慧），不是由『識』識別的，不是由煩惱驅使的。
不善法（不善法，指不好的、有害的行為），被十個界、四個入、五個陰所包含。七種智慧能夠知曉，除了比智（比智，指類比推理的智慧）和滅道智。三種『識』能夠識別，被欲界（欲界，指充滿慾望的眾生所居住的世界）的一切煩惱驅使。即不善法，不被界、不被入、不被陰所包含，不是由智慧知曉的，不是由『識』識別的，欲界的兩種身見（身見，認為五蘊為真實自我的邪見）和集諦所斷的煩惱，不是一切普遍的煩惱驅使的。
無記法（無記法，指非善非惡的行為），被十八個界、十二個入、五個陰所包含。八種智慧能夠知曉，除了滅道智。六種『識』能夠識別，被色界和無色界的一切煩惱，以及欲界的兩種身見和集諦所斷的一切普遍煩惱驅使。
【English Translation】 English version: Wisdom is not cognized by 『consciousness』; it is not driven by defilements through causal conditions.
Unconditioned dharmas are encompassed by eleven realms (dhātu, elements constituting the world), eleven entrances (āyatana, sense organs and their objects), and two aggregates (skandha, components of an individual, here referring to feeling and perception). Nine types of wisdom can know them, except for the wisdom of knowing others' minds. Six types of 『consciousness』 can cognize them, driven by defilements through causal conditions. That is, unconditioned dharmas are encompassed by ten realms, ten entrances, and one aggregate (here referring to form). One type of wisdom can know them, namely cessation wisdom (wisdom of realizing Nirvana), and five types of 『consciousness』 can cognize them, not driven by defilements.
Dharmas that are mental dharmas are encompassed by one realm (the realm of dharmas), one entrance (the entrance of dharmas), and three aggregates (feeling, perception, and volition). Nine types of wisdom can know them, except for cessation wisdom. One type of 『consciousness』 can cognize them, driven by all defilements. That is, dharmas that are mental dharmas are not encompassed by realms or entrances, but are encompassed by two aggregates (consciousness and form), not known by wisdom, not cognized by 『consciousness,』 and not driven by defilements.
Dharmas that are not mental dharmas are encompassed by eighteen realms, twelve entrances, and three aggregates (feeling, perception, and volition). Ten types of wisdom can know them, and six types of 『consciousness』 can cognize them, driven by all defilements. That is, dharmas that are not mental dharmas are encompassed by seventeen realms, eleven entrances, and two aggregates (consciousness and form). One type of wisdom can know them, namely cessation wisdom, and five types of 『consciousness』 can cognize them, not driven by defilements.
Karmic dharmas are encompassed by three realms (desire realm, form realm, formless realm), three entrances (mind entrance, dharma entrance, formless entrance), and two aggregates (feeling and perception). Nine types of wisdom can know them, except for cessation wisdom. Three types of 『consciousness』 can cognize them, driven by all defilements. That is, karmic dharmas are not encompassed by realms, entrances, or aggregates, not known by wisdom, not cognized by 『consciousness,』 and not driven by defilements.
Non-karmic dharmas are encompassed by eighteen realms, twelve entrances, and five aggregates (form, feeling, perception, volition, and consciousness). Ten types of wisdom can know them, and six types of 『consciousness』 can cognize them, driven by all defilements. That is, non-karmic dharmas are encompassed by fifteen realms, nine entrances, and three aggregates (form, feeling, and perception). One type of wisdom can know them, namely cessation wisdom, and three types of 『consciousness』 can cognize them, not driven by defilements.
Wholesome dharmas are encompassed by ten realms, four entrances, and five aggregates. Ten types of wisdom can know them, and three types of 『consciousness』 can cognize them, driven by all pervasive defilements of the three realms (desire realm, form realm, formless realm), and defilements to be abandoned through cultivation. That is, wholesome dharmas are not encompassed by realms, entrances, or aggregates, two types of wisdom can know them, namely cessation wisdom and path wisdom (wisdom of realizing the path to liberation), not cognized by 『consciousness,』 and not driven by defilements.
Unwholesome dharmas are encompassed by ten realms, four entrances, and five aggregates. Seven types of wisdom can know them, except for comparative wisdom (wisdom of analogical reasoning) and cessation-path wisdom. Three types of 『consciousness』 can cognize them, driven by all defilements of the desire realm (the realm inhabited by beings full of desires). That is, unwholesome dharmas are not encompassed by realms, entrances, or aggregates, not known by wisdom, not cognized by 『consciousness,』 and not driven by all pervasive defilements, but by the two views of self (the false view of considering the five aggregates as a real self) and defilements to be abandoned through the origin of suffering in the desire realm.
Indeterminate dharmas are encompassed by eighteen realms, twelve entrances, and five aggregates. Eight types of wisdom can know them, except for cessation-path wisdom. Six types of 『consciousness』 can cognize them, driven by all defilements of the form and formless realms, and all pervasive defilements to be abandoned through the two views of self and the origin of suffering in the desire realm.
即無記法，八界八入非陰攝，非智知，三識識，色無色界二身見苦集斷不一切遍使使。
見斷法，三界二入四陰攝，八智知除滅道智，一識識，見斷一切使使。即見斷法，非界非入非陰攝，非智知，非識識，三界二身見苦集斷不一切遍使使。
修斷法，十八界十二入五陰攝，八智知除滅道智，六識識，修斷一切及一切遍使使。即修斷法，十五界十入非陰攝，非智知，五識識，修斷一切使使。
無斷法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。即無斷法，非界非入非陰攝，二智知謂滅道智，非識識，非使使。
學法，三界二入五陰攝，七智知除苦集智及滅智，一識識，使所不使。即學法，非界非入非陰攝，非智知，非識識，非使使。如學法，無學法亦如是。
非學非無學法，十八界十二入五陰攝，九智知除道智，六識識，一切使使。即非學非無學法，十五界十入非陰攝，三智知謂苦集滅智，五識識，一切使使。
欲界系法，十八界十二入五陰攝，七智知除比智及滅道智，六識識，欲界一即使使。即欲界系法，四界二入非陰攝，非智知，二識識，欲界一切使使。
色界系法，十四界十入五陰攝，七智知除法智及滅道智，四識識，色界一切使使。即色界系法，非
【現代漢語翻譯】 現代漢語譯本 既非善也非惡的法（即無記法），十八界中的八界、十二入中的八入不被五陰所包含，不由智慧所知，由三種識所識別，色界和無色界的兩種身見，苦諦、集諦的斷除，不是一切煩惱都普遍地驅使。
見道所斷的法（見斷法），三界中的二入、五陰中的四陰被包含，由八種智慧所知，除了滅盡智和道智，由一種識所識別，見道所斷的一切煩惱都驅使。既是見道所斷的法，就不是十八界、十二入、五陰所包含，不由智慧所知，不由識所識別，三界中的兩種身見，苦諦、集諦的斷除，不是一切煩惱都普遍地驅使。
修道所斷的法（修斷法），十八界、十二入、五陰都被包含，由八種智慧所知，除了滅盡智和道智，由六種識所識別，修道所斷的一切煩惱以及一切普遍的煩惱都驅使。既是修道所斷的法，十五界、十入不被五陰所包含，不由智慧所知，由五種識所識別，修道所斷的一切煩惱都驅使。
沒有斷除的法（無斷法），三界中的二入、五陰都被包含，由八種智慧所知，除了苦智和集智，由一種識所識別，煩惱所不驅使。既是沒有斷除的法，就不是十八界、十二入、五陰所包含，由兩種智慧所知，即滅盡智和道智，不由識所識別，不由煩惱所驅使。
還在學習的法（學法），三界中的二入、五陰都被包含，由七種智慧所知，除了苦智、集智和滅盡智，由一種識所識別，煩惱所不驅使。既是還在學習的法，就不是十八界、十二入、五陰所包含，不由智慧所知，不由識所識別，不由煩惱所驅使。如同學法一樣，無學法也是如此。
既非在學習也非已完成學習的法（非學非無學法），十八界、十二入、五陰都被包含，由九種智慧所知，除了道智，由六種識所識別，一切煩惱都驅使。既非在學習也非已完成學習的法，十五界、十入不被五陰所包含，由三種智慧所知，即苦智、集智、滅盡智，由五種識所識別，一切煩惱都驅使。
欲界所繫的法（欲界系法），十八界、十二入、五陰都被包含，由七種智慧所知，除了比智（比量之智）以及滅盡智和道智，由六種識所識別，欲界的一切煩惱都驅使。既是欲界所繫的法，四界、二入不被五陰所包含，不由智慧所知，由兩種識所識別，欲界的一切煩惱都驅使。
色界所繫的法（色界系法），十四界、十入、五陰都被包含，由七種智慧所知，除了法智以及滅盡智和道智，由四種識所識別，色界的一切煩惱都驅使。既是色界所繫的法，就不是
【English Translation】 English version The law that is neither good nor evil (i.e., indeterminate law), eight of the eighteen realms, eight of the twelve entrances are not included in the five aggregates, are not known by wisdom, are recognized by three kinds of consciousness, the two kinds of body views of the form realm and the formless realm, the cutting off of suffering and accumulation, not all afflictions universally drive.
The law that is cut off by seeing the path (the law of seeing-severance), two entrances of the three realms, four of the five aggregates are included, are known by eight kinds of wisdom, except for the wisdom of cessation and the wisdom of the path, are recognized by one kind of consciousness, all afflictions that are cut off by seeing the path drive. Since it is the law that is cut off by seeing the path, it is not included in the eighteen realms, twelve entrances, five aggregates, is not known by wisdom, is not recognized by consciousness, the two kinds of body views of the three realms, the cutting off of suffering and accumulation, not all afflictions universally drive.
The law that is cut off by cultivation (the law of cultivation-severance), the eighteen realms, twelve entrances, and five aggregates are all included, are known by eight kinds of wisdom, except for the wisdom of cessation and the wisdom of the path, are recognized by six kinds of consciousness, all afflictions that are cut off by cultivation and all universal afflictions drive. Since it is the law that is cut off by cultivation, fifteen realms, ten entrances are not included in the five aggregates, are not known by wisdom, are recognized by five kinds of consciousness, all afflictions that are cut off by cultivation drive.
The law that is not cut off (the law of non-severance), two entrances of the three realms, and five aggregates are all included, are known by eight kinds of wisdom, except for the wisdom of suffering and the wisdom of accumulation, are recognized by one kind of consciousness, not driven by afflictions. Since it is the law that is not cut off, it is not included in the eighteen realms, twelve entrances, and five aggregates, is known by two kinds of wisdom, namely the wisdom of cessation and the wisdom of the path, is not recognized by consciousness, and is not driven by afflictions.
The law that is still being learned (the law of learning), two entrances of the three realms, and five aggregates are all included, are known by seven kinds of wisdom, except for the wisdom of suffering, the wisdom of accumulation, and the wisdom of cessation, are recognized by one kind of consciousness, not driven by afflictions. Since it is the law that is still being learned, it is not included in the eighteen realms, twelve entrances, and five aggregates, is not known by wisdom, is not recognized by consciousness, and is not driven by afflictions. Just like the law of learning, the law of no-more-learning is also like this.
The law that is neither learning nor no-more-learning (the law of neither-learning-nor-no-more-learning), the eighteen realms, twelve entrances, and five aggregates are all included, are known by nine kinds of wisdom, except for the wisdom of the path, are recognized by six kinds of consciousness, all afflictions drive. Since it is the law that is neither learning nor no-more-learning, fifteen realms, ten entrances are not included in the five aggregates, are known by three kinds of wisdom, namely the wisdom of suffering, the wisdom of accumulation, and the wisdom of cessation, are recognized by five kinds of consciousness, all afflictions drive.
The law that is bound to the desire realm (the law of the desire realm), the eighteen realms, twelve entrances, and five aggregates are all included, are known by seven kinds of wisdom, except for comparative wisdom (wisdom of analogy) and the wisdom of cessation and the wisdom of the path, are recognized by six kinds of consciousness, all afflictions of the desire realm drive. Since it is the law that is bound to the desire realm, four realms, two entrances are not included in the five aggregates, are not known by wisdom, are recognized by two kinds of consciousness, all afflictions of the desire realm drive.
The law that is bound to the form realm (the law of the form realm), fourteen realms, ten entrances, and five aggregates are all included, are known by seven kinds of wisdom, except for the wisdom of the law and the wisdom of cessation and the wisdom of the path, are recognized by four kinds of consciousness, all afflictions of the form realm drive. Since it is the law that is bound to the form realm, it is not
界非入非陰攝，非智知，非識識，色界一切使使。
無色界系法，三界二入四陰攝，六智知除法智、知他心智及滅道智，一識識，無色界一切使使。即無色界系法，非界非入非陰攝，非智知，非識識，無色界一切使使。
無系法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。即無系法，非界非入非陰攝，二智知謂滅道智，非識識，非使使。
過去法，十八界十二入五陰攝，九智知除滅智，六識識，一切使使。即過去法，非界非入非陰攝，非智知，非識識，非使使。如過去法，未來、現在法亦如是。非過去未來現在法，一界一入陰所不攝，六智知除知他心智及苦集道智，一識識，使所不使。即非過去未來現在法，非界非入非陰攝，一智知謂滅智，非識識，非使使。
苦諦所攝法，廣說如苦諦。即苦諦所攝法，非界非入非陰攝，非智知，非識識，非使使。如苦諦，集諦所攝法亦如是。
滅諦所攝法，如滅諦。即滅諦所攝法，非界非入非陰攝，一智知謂滅智，非識識，非使使。道諦所攝法，如道諦。即道諦所攝法，非界非入非陰攝，一智知謂道智，非識識，非使使。諦所不攝法，一界一入非陰攝，一智知謂等智，一識識，非使使。即諦所不攝法，非界非入非陰攝，非智知，非識識
【現代漢語翻譯】 現代漢語譯本 非系（指與無關）之法，不由界（dhatu，構成要素）、入（ayatana，感覺的來源）、陰（skandha，聚集）所包含，不由智（jnana，智慧）所知，不由識（vijnana，意識）所識別，受一切煩惱的驅使。 無系之法，由三界（trayo dhatavah，欲界、色界、無色界）、二入（眼入、耳入）、四陰（色陰、受陰、想陰、行陰）所包含，由六智（法智、類智、世俗智、苦智、集智、道智，不包括法智、知他心智及滅道智）所知，由一識（意識）所識別，不受一切煩惱的驅使。即無系之法，不由界、入、陰所包含，不由智所知，不由識所識別，不受一切煩惱的驅使。 無系（與煩惱無關）之法，由三界、二入、五陰（色陰、受陰、想陰、行陰、識陰）所包含，由八智（苦智、集智、滅智、道智、法智、類智、世俗智、他心智，不包括苦集智）所知，由一識所識別，不受煩惱的驅使。即無系之法，不由界、入、陰所包含，由二智（滅智、道智）所知，不由識所識別，不受煩惱的驅使。 過去之法，由十八界（眼界等）、十二入（眼入等）、五陰所包含，由九智（法智、類智、世俗智、苦智、集智、道智、他心智、滅智、無生智，不包括滅智）所知，由六識（眼識等）所識別，受一切煩惱的驅使。即過去之法，不由界、入、陰所包含，不由智所知，不由識所識別，不受煩惱的驅使。如過去之法，未來、現在之法也是如此。非過去、未來、現在之法，不由一界（法界）、一入（法入）、陰所包含，由六智（法智、類智、世俗智、滅智、無生智、盡智，不包括知他心智及苦集道智）所知，由一識所識別，不受煩惱的驅使。即非過去、未來、現在之法，不由界、入、陰所包含，由一智（滅智）所知，不由識所識別，不受煩惱的驅使。 苦諦（duhkha satya，苦的真理）所包含之法，詳細解說如苦諦。即苦諦所包含之法，不由界、入、陰所包含，不由智所知，不由識所識別，不受煩惱的驅使。如苦諦，集諦（samudaya satya，苦的起因的真理）所包含之法也是如此。 滅諦（nirodha satya，苦的止息的真理）所包含之法，如滅諦。即滅諦所包含之法，不由界、入、陰所包含，由一智（滅智）所知，不由識所識別，不受煩惱的驅使。道諦（marga satya，通往苦的止息的道路的真理）所包含之法，如道諦。即道諦所包含之法，不由界、入、陰所包含，由一智（道智）所知，不由識所識別，不受煩惱的驅使。不由諦所包含之法，不由一界（法界）、一入（法入）、陰所包含，由一智（等智）所知，由一識所識別，不受煩惱的驅使。即不由諦所包含之法，不由界、入、陰所包含，不由智所知，不由識所識別。
【English Translation】 English version Laws not related to ** (referring to unrelated to ), not included by the dhatus (elements), ayatanas (sources of sensation), or skandhas (aggregates), not known by jnana (wisdom), not recognized by vijnana (consciousness), are driven by all afflictions. Laws unrelated to , included by the three dhatus (the realms of desire, form, and formlessness), two ayatanas (eye and ear), and four skandhas (form, feeling, perception, and volition), known by six jnanas (Dharma-jnana, Anvaya-jnana, Samvriti-jnana, Suffering-jnana, Origin-jnana, and Path-jnana, excluding Dharma-jnana, knowledge of others' minds, and Cessation-Path-jnana), recognized by one vijnana (consciousness), are not driven by all afflictions. That is, laws unrelated to **, not included by the dhatus, ayatanas, or skandhas, not known by jnana, not recognized by vijnana, are not driven by all afflictions. Laws unrelated to afflictions, included by the three dhatus, two ayatanas, and five skandhas (form, feeling, perception, volition, and consciousness), known by eight jnanas (Suffering-jnana, Origin-jnana, Cessation-jnana, Path-jnana, Dharma-jnana, Anvaya-jnana, Samvriti-jnana, and knowledge of others' minds, excluding Suffering-Origin-jnana), recognized by one vijnana, are not driven by afflictions. That is, laws unrelated to afflictions, not included by the dhatus, ayatanas, or skandhas, known by two jnanas (Cessation-jnana and Path-jnana), not recognized by vijnana, are not driven by afflictions. Past laws, included by the eighteen dhatus (eye-dhatu, etc.), twelve ayatanas (eye-ayatana, etc.), and five skandhas, known by nine jnanas (Dharma-jnana, Anvaya-jnana, Samvriti-jnana, Suffering-jnana, Origin-jnana, Path-jnana, knowledge of others' minds, Cessation-jnana, and Non-arising-jnana, excluding Cessation-jnana), recognized by six vijnanas (eye-vijnana, etc.), are driven by all afflictions. That is, past laws, not included by the dhatus, ayatanas, or skandhas, not known by jnana, not recognized by vijnana, are not driven by afflictions. Like past laws, future and present laws are also the same. Laws that are not past, future, or present, not included by one dhatu (Dharma-dhatu), one ayatana (Dharma-ayatana), or skandhas, known by six jnanas (Dharma-jnana, Anvaya-jnana, Samvriti-jnana, Cessation-jnana, Non-arising-jnana, and Exhaustion-jnana, excluding knowledge of others' minds and Suffering-Origin-Path-jnana), recognized by one vijnana, are not driven by afflictions. That is, laws that are not past, future, or present, not included by the dhatus, ayatanas, or skandhas, known by one jnana (Cessation-jnana), not recognized by vijnana, are not driven by afflictions. Laws included by the Truth of Suffering (duhkha satya), explained in detail as the Truth of Suffering. That is, laws included by the Truth of Suffering, not included by the dhatus, ayatanas, or skandhas, not known by jnana, not recognized by vijnana, are not driven by afflictions. Like the Truth of Suffering, laws included by the Truth of Origin (samudaya satya) are also the same. Laws included by the Truth of Cessation (nirodha satya), like the Truth of Cessation. That is, laws included by the Truth of Cessation, not included by the dhatus, ayatanas, or skandhas, known by one jnana (Cessation-jnana), not recognized by vijnana, are not driven by afflictions. Laws included by the Truth of the Path (marga satya), like the Truth of the Path. That is, laws included by the Truth of the Path, not included by the dhatus, ayatanas, or skandhas, known by one jnana (Path-jnana), not recognized by vijnana, are not driven by afflictions. Laws not included by the Truths, not included by one dhatu (Dharma-dhatu), one ayatana (Dharma-ayatana), or skandhas, known by one jnana (Equanimity-jnana), recognized by one vijnana, are not driven by afflictions. That is, laws not included by the Truths, not included by the dhatus, ayatanas, or skandhas, not known by jnana, not recognized by vijnana.
，非使使。見苦斷法，三界二入四陰攝，八智知除滅道智，一識識，見苦斷一切，及見集斷一切遍使使。即見苦斷法，非界非入非陰攝，非智知，非識識，即見苦斷不一切遍使使。
如是見集斷差別者，即見集斷不一切遍使使。見滅斷差別者，謂見滅斷一切使使。如是見道斷差別者，見道斷一切使使。
修斷法，十八界十二入五陰攝，八智知除滅道智，六識識，修斷一切使使，及一切遍使使。即修斷法，十五界十入非陰攝，非智知，五識識，修斷一切使使。
無斷法，三界二入五陰攝，八智知除苦集智，一識識，使所不使。即無斷法，非界非入非陰攝，二智知謂滅道智，非識識，非使使。
色陰，十一界十一入一陰攝，八智知除知他心智及滅智，六識識，欲色二界一切遍使使，及修斷使使。即色陰，十界十入一陰攝，非智知，五識識，非使使。
受陰，一界一入一陰攝，九智知除滅智，一識識，一切使使。即受陰，非界非入一陰攝，非智知，非識識，非使使。如受陰，想陰、行陰亦如是。識陰，七界一入一陰攝，九智知除滅智，一識識，一切使使。即識陰，七界一入一陰攝，非智知，非識識，非使使。
眼入，一界一入一陰攝，七智知除知他心智及滅道智，一識識，欲色二界一
【現代漢語翻譯】 現代漢語譯本： 非使所使。見苦所斷之法，為三界、二入、四陰所攝，為八智所知，除去滅道二智，為一識所識，見苦所斷一切，以及見集所斷一切遍使。即見苦所斷之法，非界、非入、非陰所攝，非智所知，非識所識，即見苦所斷非一切遍使。
如是見集所斷之差別，即見集所斷非一切遍使。見滅所斷之差別，謂見滅所斷一切使。如是見道所斷之差別，見道所斷一切使。
修所斷之法，為十八界、十二入、五陰所攝，為八智所知，除去滅道二智，為六識所識，修所斷一切使，以及一切遍使。即修所斷之法，為十五界、十入，非陰所攝，非智所知，為五識所識，修所斷一切使。
無斷之法，為三界、二入、五陰所攝，為八智所知，除去苦集二智，為一識所識，使所不使。即無斷之法，非界、非入、非陰所攝，為二智所知，謂滅道二智，非識所識，非使所使。
色陰（Rupa-skandha，色蘊），為十一界、十一入、一陰所攝，為八智所知，除去知他心智及滅智，為六識所識，欲界、色界一切遍使，以及修所斷使。即色陰，為十界、十入、一陰所攝，非智所知，為五識所識，非使所使。
受陰（Vedana-skandha，受蘊），為一界、一入、一陰所攝，為九智所知，除去滅智，為一識所識，一切使。即受陰，非界、非入、一陰所攝，非智所知，非識所識，非使所使。如受陰，想陰（Samjna-skandha，想蘊）、行陰（Samskara-skandha，行蘊）亦如是。識陰（Vijnana-skandha，識蘊），為七界、一入、一陰所攝，為九智所知，除去滅智，為一識所識，一切使。即識陰，為七界、一入、一陰所攝，非智所知，非識所識，非使所使。
眼入（Eye-ayatana，眼處），為一界、一入、一陰所攝，為七智所知，除去知他心智及滅道二智，為一識所識，欲界、色界一
【English Translation】 English version: Not caused by causes. The dharmas severed by seeing suffering are included within the Three Realms (Tridhatu), Two Entrances (Dvara), and Four Skandhas (aggregate), known by the Eight Wisdoms, excluding the Wisdoms of Cessation and the Path, known by One Consciousness, severing everything by seeing suffering, and severing all pervasive causes by seeing accumulation. That is, the dharmas severed by seeing suffering are not included within the Realms, Entrances, or Skandhas, not known by Wisdoms, not known by Consciousness, that is, severing by seeing suffering is not all pervasive causes.
Thus, regarding the differences in what is severed by seeing accumulation, that is, what is severed by seeing accumulation is not all pervasive causes. Regarding the differences in what is severed by seeing cessation, it means that what is severed by seeing cessation is all causes. Thus, regarding the differences in what is severed by seeing the path, what is severed by seeing the path is all causes.
The dharmas severed by cultivation are included within the Eighteen Realms (Dhatus), Twelve Entrances (Ayatanas), and Five Skandhas (Panca-skandha), known by the Eight Wisdoms, excluding the Wisdoms of Cessation and the Path, known by the Six Consciousnesses, severing all causes by cultivation, and all pervasive causes. That is, the dharmas severed by cultivation are included within the Fifteen Realms and Ten Entrances, not included within the Skandhas, not known by Wisdoms, known by the Five Consciousnesses, severing all causes by cultivation.
The dharmas not severed are included within the Three Realms, Two Entrances, and Five Skandhas, known by the Eight Wisdoms, excluding the Wisdoms of Suffering and Accumulation, known by One Consciousness, not caused by causes. That is, the dharmas not severed are not included within the Realms, Entrances, or Skandhas, known by Two Wisdoms, namely the Wisdoms of Cessation and the Path, not known by Consciousness, not caused by causes.
The Rupa-skandha (Form aggregate) is included within the Eleven Realms, Eleven Entrances, and One Skandha, known by the Eight Wisdoms, excluding the Wisdom of Knowing Others' Minds and the Wisdom of Cessation, known by the Six Consciousnesses, all pervasive causes in the Desire Realm and Form Realm, and causes severed by cultivation. That is, the Rupa-skandha is included within the Ten Realms, Ten Entrances, and One Skandha, not known by Wisdoms, known by the Five Consciousnesses, not caused by causes.
The Vedana-skandha (Feeling aggregate) is included within One Realm, One Entrance, and One Skandha, known by the Nine Wisdoms, excluding the Wisdom of Cessation, known by One Consciousness, all causes. That is, the Vedana-skandha is not included within the Realms or Entrances, included within One Skandha, not known by Wisdoms, not known by Consciousness, not caused by causes. Similarly, the Samjna-skandha (Perception aggregate) and Samskara-skandha (Mental Formation aggregate) are also like this. The Vijnana-skandha (Consciousness aggregate) is included within the Seven Realms, One Entrance, and One Skandha, known by the Nine Wisdoms, excluding the Wisdom of Cessation, known by One Consciousness, all causes. That is, the Vijnana-skandha is included within the Seven Realms, One Entrance, and One Skandha, not known by Wisdoms, not known by Consciousness, not caused by causes.
The Eye-ayatana (Eye base) is included within One Realm, One Entrance, and One Skandha, known by the Seven Wisdoms, excluding the Wisdom of Knowing Others' Minds and the Wisdoms of Cessation and the Path, known by One Consciousness, one in the Desire Realm and Form Realm
切遍使使，及修斷使使。即眼入，一界一入非陰攝，非智知，非識識。如眼入，耳入、鼻入、舌入、身入，眼界、耳鼻舌身界，眼根、耳鼻舌身根亦如是。
色入，一界一入一陰攝，七智知除知他心智及滅道智，二識識，欲色二界一切遍使使，及修斷使使。即色入，一界一入非陰攝，非智知，一識識，非使使。如色入，聲入、觸入、色界、聲界、觸界亦如是。
香入，一界一入一陰攝，六智知除比智、知他心智及滅道智，二識識，欲界一切遍使使，及修斷使使。即香入，一界一入非陰攝，非智知，一識識，非使使。如香入，味入、香界、味界亦如是。
意入，七界一入一陰攝，九智知除滅智，一識識，一切使使。即意入，七界一入一陰攝，非智知，非識識，非使使。如意入，意界、意根亦如是。法入，一界一入四陰攝，七智知，一識識，一切使使。即法入，一界一入三陰攝，一智知謂滅智，非識識，非使使。如法入，法界亦如是。
眼識界，二界一入一陰攝，八智知除滅道智，一識識，欲色二界一切遍使使，及修斷使使。即眼識界，一界非入非陰攝，非智知，非識識，非使使。如眼識界，耳識界、身識界亦如是。
鼻識界，二界一入一陰攝，七智知除比智及滅道智，一識識，欲界一切
【現代漢語翻譯】 現代漢語譯本： 關於一切隨眠（一切煩惱），以及修斷隨眠（通過修行斷除的煩惱）。就眼入（眼根）而言，一個界（眼界）和一個入（眼入）不被五陰（色、受、想、行、識）所包含，不是智慧所能知，不是識所能識別。如同眼入一樣，耳入（耳根）、鼻入（鼻根）、舌入（舌根）、身入（身根），眼界（眼所對之境）、耳鼻舌身界（耳、鼻、舌、身所對之境），眼根（眼識的根源）、耳鼻舌身根（耳、鼻、舌、身識的根源）也是如此。 色入（色塵），一個界（色界），一個入（色入），一個陰（色陰）所包含，七種智慧所能知，除了知他心智（瞭解他人心思的智慧）以及滅道智（關於寂滅和道路的智慧），兩種識所能識別，欲界（慾望界）和色界（色界）的一切隨眠，以及修斷隨眠。就色入而言，一個界和一個入不被五陰所包含，不是智慧所能知，一種識所能識別，沒有隨眠。如同色入一樣，聲入（聲音）、觸入（觸覺）、**（原文缺失）、聲界（聲音的境界）、觸界（觸覺的境界）也是如此。 香入（香氣），一個界（香界），一個入（香入），一個陰（色陰）所包含，六種智慧所能知，除了比智（比較的智慧）、知他心智以及滅道智，兩種識所能識別，欲界的一切隨眠，以及修斷隨眠。就香入而言，一個界和一個入不被五陰所包含，不是智慧所能知，一種識所能識別，沒有隨眠。如同香入一樣，味入（味道）、香界（香氣的境界）、味界（味道的境界）也是如此。 意入（意識），七個界（七識界），一個入（意入），一個陰（識陰）所包含，九種智慧所能知，除了滅智（關於寂滅的智慧），一種識所能識別，一切隨眠。就意入而言，七個界，一個入，一個陰所包含，不是智慧所能知，不是識所能識別，沒有隨眠。如同意入一樣，意界（意識的境界）、意根（意識的根源）也是如此。法入（法塵），一個界（法界），一個入（法入），四個陰（受、想、行、識陰）所包含，七種智慧所能知，一種識所能識別，一切隨眠。就法入而言，一個界，一個入，三個陰（受、想、行陰）所包含，一種智慧所能知，即滅智，不是識所能識別，沒有隨眠。如同法入一樣，法界（法的境界）也是如此。 眼識界（眼識的境界），兩個界（眼界和色界），一個入（眼入），一個陰（識陰）所包含，八種智慧所能知，除了滅道智，一種識所能識別，欲界和色界的一切隨眠，以及修斷隨眠。就眼識界而言，一個界不被五入和五陰所包含，不是智慧所能知，不是識所能識別，沒有隨眠。如同眼識界一樣，耳識界（耳識的境界）、身識界（身識的境界）也是如此。 鼻識界（鼻識的境界），兩個界（鼻界和香界），一個入（鼻入），一個陰（識陰）所包含，七種智慧所能知，除了比智以及滅道智，一種識所能識別，欲界的一切
【English Translation】 English version: Regarding all anusayas (latent tendencies, all Kleshas), and the anusayas to be abandoned through cultivation (Kleshas abandoned through practice). Concerning the eye-ayatana (eye sense-base), one dhatu (eye-dhatu) and one ayatana (eye-ayatana) are not included in the five skandhas (form, feeling, perception, mental formations, consciousness), are not knowable by wisdom, and are not cognizable by consciousness. Just as with the eye-ayatana, so it is with the ear-ayatana (ear sense-base), nose-ayatana (nose sense-base), tongue-ayatana (tongue sense-base), body-ayatana (body sense-base), eye-dhatu (eye element), ear-nose-tongue-body-dhatu (ear, nose, tongue, body elements), eye-indriya (eye faculty), ear-nose-tongue-body-indriya (ear, nose, tongue, body faculties). Rupa-ayatana (form sense-base), one dhatu (rupa-dhatu), one ayatana (rupa-ayatana), and one skandha (rupa-skandha) are included, knowable by seven kinds of wisdom, except for knowing-the-minds-of-others wisdom and cessation-path wisdom, cognizable by two kinds of consciousness, all anusayas of the desire realm (kama-dhatu) and form realm (rupa-dhatu), and the anusayas to be abandoned through cultivation. Concerning the rupa-ayatana, one dhatu and one ayatana are not included in the five skandhas, are not knowable by wisdom, cognizable by one kind of consciousness, and have no anusayas. Just as with the rupa-ayatana, so it is with the sound-ayatana (sound), touch-ayatana (touch), **(original text missing), sound-dhatu (sound element), touch-dhatu (touch element). Gandha-ayatana (odor sense-base), one dhatu (gandha-dhatu), one ayatana (gandha-ayatana), and one skandha (rupa-skandha) are included, knowable by six kinds of wisdom, except for comparative wisdom, knowing-the-minds-of-others wisdom, and cessation-path wisdom, cognizable by two kinds of consciousness, all anusayas of the desire realm, and the anusayas to be abandoned through cultivation. Concerning the gandha-ayatana, one dhatu and one ayatana are not included in the five skandhas, are not knowable by wisdom, cognizable by one kind of consciousness, and have no anusayas. Just as with the gandha-ayatana, so it is with the taste-ayatana (taste), gandha-dhatu (odor element), taste-dhatu (taste element). Mana-ayatana (mind sense-base), seven dhatus (seven consciousness-dhatus), one ayatana (mana-ayatana), and one skandha (vijnana-skandha) are included, knowable by nine kinds of wisdom, except for cessation wisdom, cognizable by one kind of consciousness, all anusayas. Concerning the mana-ayatana, seven dhatus, one ayatana, and one skandha are included, not knowable by wisdom, not cognizable by consciousness, and have no anusayas. Just as with the mana-ayatana, so it is with the mana-dhatu (mind element), mana-indriya (mind faculty). Dharma-ayatana (dharma sense-base), one dhatu (dharma-dhatu), one ayatana (dharma-ayatana), and four skandhas (feeling, perception, mental formations, consciousness) are included, knowable by seven kinds of wisdom, cognizable by one kind of consciousness, all anusayas. Concerning the dharma-ayatana, one dhatu, one ayatana, and three skandhas (feeling, perception, mental formations) are included, knowable by one kind of wisdom, namely cessation wisdom, not cognizable by consciousness, and have no anusayas. Just as with the dharma-ayatana, so it is with the dharma-dhatu (dharma element). Eye-consciousness-dhatu (eye-consciousness element), two dhatus (eye-dhatu and rupa-dhatu), one ayatana (eye-ayatana), and one skandha (vijnana-skandha) are included, knowable by eight kinds of wisdom, except for cessation-path wisdom, cognizable by one kind of consciousness, all anusayas of the desire realm and form realm, and the anusayas to be abandoned through cultivation. Concerning the eye-consciousness-dhatu, one dhatu is not included in the five ayatanas and five skandhas, is not knowable by wisdom, is not cognizable by consciousness, and has no anusayas. Just as with the eye-consciousness-dhatu, so it is with the ear-consciousness-dhatu (ear-consciousness element), body-consciousness-dhatu (body-consciousness element). Nose-consciousness-dhatu (nose-consciousness element), two dhatus (nose-dhatu and gandha-dhatu), one ayatana (nose-ayatana), and one skandha (vijnana-skandha) are included, knowable by seven kinds of wisdom, except for comparative wisdom and cessation-path wisdom, cognizable by one kind of consciousness, all anusayas of the desire realm
遍使使，及修斷使使。即鼻識界，一界非入非陰攝，非智知，非識識，非使使。如鼻識界，舌識界亦如是。
意識界，二界一入一陰攝，九智知除滅智，一識識，一切使使。即意界，一界非入非陰攝，非智知，非識識，非使使。女根，一界一入一陰攝，六智知除比智、知他心智及滅道智，一識識，欲界一切遍使使，及修斷使使。即女根，非界非入非陰攝，非智知，非識識，非使使。如女根，男根亦如是。
命根，一界一入一陰攝，七智知除知他心智及滅道智，一識識，三界一切遍使使，及修斷使使。即命根，非界非入非陰攝，非智知，非識識，非使使。
樂根，一界一入一陰攝，九智知除滅智，一識識，色界一切使使，欲界一切遍使使，及修斷使使。即樂根，非界非入非陰攝，非智知，非識識，非使使。
喜根，一界一入一陰攝，九智知除滅智，一識識，色界一切使使，除欲界無漏緣疑及彼相應無明，余欲界一切使使。即喜根，非界非入非陰攝，非智知，非識識，非使使。
憂根，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界一切使使。即憂根，非界非入非陰攝，非智知，非識識，非使使。
舍根，一界一入一陰攝，九智知除滅智，一識識，一切使使。即舍根，非界
【現代漢語翻譯】 現代漢語譯本： 普遍生起煩惱，以及通過修行斷除煩惱。就鼻識界（Nose consciousness element）而言，一個界既不被納入十二入（Twelve entrances）也不被納入五陰（Five aggregates）所攝，不是智慧所能瞭解的，不是意識所能識別的，也不是煩惱生起的原因。如同鼻識界一樣，舌識界（Tongue consciousness element）也是如此。 意識界（Mind consciousness element），兩個界被納入十二入和五陰所攝，九種智慧可以瞭解，除了滅盡智（Cessation Knowledge），一種意識可以識別，一切煩惱生起。就意界（Mind element）而言，一個界既不被納入十二入也不被納入五陰所攝，不是智慧所能瞭解的，不是意識所能識別的，也不是煩惱生起的原因。女根（Femininity faculty），一個界被納入十二入和五陰所攝，六種智慧可以瞭解，除了比智（Analogical Knowledge）、知他心智（Knowledge of the minds of others）以及滅道智（Knowledge of the path to cessation），一種意識可以識別，欲界（Desire realm）一切普遍生起的煩惱，以及通過修行斷除的煩惱。就女根而言，不是界，不被納入十二入和五陰所攝，不是智慧所能瞭解的，不是意識所能識別的，也不是煩惱生起的原因。如同女根一樣，男根（Masculinity faculty）也是如此。 命根（Life faculty），一個界被納入十二入和五陰所攝，七種智慧可以瞭解，除了知他心智以及滅道智，一種意識可以識別，三界（Three realms）一切普遍生起的煩惱，以及通過修行斷除的煩惱。就命根而言，不是界，不被納入十二入和五陰所攝，不是智慧所能瞭解的，不是意識所能識別的，也不是煩惱生起的原因。 樂根（Pleasure faculty），一個界被納入十二入和五陰所攝，九種智慧可以瞭解，除了滅盡智，一種意識可以識別，一切煩惱生起，欲界一切普遍生起的煩惱，以及通過修行斷除的煩惱。就樂根而言，不是界，不被納入十二入和五陰所攝，不是智慧所能瞭解的，不是意識所能識別的，也不是煩惱生起的原因。 喜根（Joy faculty），一個界被納入十二入和五陰所攝，九種智慧可以瞭解，除了滅盡智，一種意識可以識別，一切煩惱生起，除了欲界無漏緣疑（Doubt associated with the taintless, conditioned by the Desire Realm）以及與此相應的無明（Ignorance），其餘欲界一切煩惱生起。就喜根而言，不是界，不被納入十二入和五陰所攝，不是智慧所能瞭解的，不是意識所能識別的，也不是煩惱生起的原因。 憂根（Sorrow faculty），一個界被納入十二入和五陰所攝，七種智慧可以瞭解，除了比智以及滅道智，一種意識可以識別，欲界一切煩惱生起。就憂根而言，不是界，不被納入十二入和五陰所攝，不是智慧所能瞭解的，不是意識所能識別的，也不是煩惱生起的原因。 舍根（Neutral feeling faculty），一個界被納入十二入和五陰所攝，九種智慧可以瞭解，除了滅盡智，一種意識可以識別，一切煩惱生起。就舍根而言，不是界
【English Translation】 English version: Universally arising defilements, and defilements severed through cultivation. Regarding the nose consciousness element (Nose consciousness element), one element is neither included in the twelve entrances (Twelve entrances) nor encompassed by the five aggregates (Five aggregates), is not knowable by wisdom, is not discernible by consciousness, and is not a cause for the arising of defilements. Just as with the nose consciousness element, so too is the tongue consciousness element (Tongue consciousness element). The mind consciousness element (Mind consciousness element), two elements are included in the twelve entrances and encompassed by the five aggregates, is knowable by nine kinds of wisdom, except for Cessation Knowledge (Cessation Knowledge), is discernible by one kind of consciousness, all defilements arise. Regarding the mind element (Mind element), one element is neither included in the twelve entrances nor encompassed by the five aggregates, is not knowable by wisdom, is not discernible by consciousness, and is not a cause for the arising of defilements. The femininity faculty (Femininity faculty), one element is included in the twelve entrances and encompassed by the five aggregates, is knowable by six kinds of wisdom, except for Analogical Knowledge (Analogical Knowledge), Knowledge of the minds of others (Knowledge of the minds of others), and Knowledge of the path to cessation (Knowledge of the path to cessation), is discernible by one kind of consciousness, all universally arising defilements of the Desire realm (Desire realm), and defilements severed through cultivation. Regarding the femininity faculty, it is not an element, is not included in the twelve entrances and encompassed by the five aggregates, is not knowable by wisdom, is not discernible by consciousness, and is not a cause for the arising of defilements. Just as with the femininity faculty, so too is the masculinity faculty (Masculinity faculty). The life faculty (Life faculty), one element is included in the twelve entrances and encompassed by the five aggregates, is knowable by seven kinds of wisdom, except for Knowledge of the minds of others and Knowledge of the path to cessation, is discernible by one kind of consciousness, all universally arising defilements of the Three realms (Three realms), and defilements severed through cultivation. Regarding the life faculty, it is not an element, is not included in the twelve entrances and encompassed by the five aggregates, is not knowable by wisdom, is not discernible by consciousness, and is not a cause for the arising of defilements. The pleasure faculty (Pleasure faculty), one element is included in the twelve entrances and encompassed by the five aggregates, is knowable by nine kinds of wisdom, except for Cessation Knowledge, is discernible by one kind of consciousness, all defilements arise, all universally arising defilements of the Desire realm, and defilements severed through cultivation. Regarding the pleasure faculty, it is not an element, is not included in the twelve entrances and encompassed by the five aggregates, is not knowable by wisdom, is not discernible by consciousness, and is not a cause for the arising of defilements. The joy faculty (Joy faculty), one element is included in the twelve entrances and encompassed by the five aggregates, is knowable by nine kinds of wisdom, except for Cessation Knowledge, is discernible by one kind of consciousness, all defilements arise, except for doubt associated with the taintless, conditioned by the Desire Realm (Doubt associated with the taintless, conditioned by the Desire Realm) and ignorance (Ignorance) corresponding to it, all other defilements of the Desire realm arise. Regarding the joy faculty, it is not an element, is not included in the twelve entrances and encompassed by the five aggregates, is not knowable by wisdom, is not discernible by consciousness, and is not a cause for the arising of defilements. The sorrow faculty (Sorrow faculty), one element is included in the twelve entrances and encompassed by the five aggregates, is knowable by seven kinds of wisdom, except for Analogical Knowledge and Knowledge of the path to cessation, is discernible by one kind of consciousness, all defilements of the Desire realm arise. Regarding the sorrow faculty, it is not an element, is not included in the twelve entrances and encompassed by the five aggregates, is not knowable by wisdom, is not discernible by consciousness, and is not a cause for the arising of defilements. The neutral feeling faculty (Neutral feeling faculty), one element is included in the twelve entrances and encompassed by the five aggregates, is knowable by nine kinds of wisdom, except for Cessation Knowledge, is discernible by one kind of consciousness, all defilements arise. Regarding the neutral feeling faculty, it is not an element
非入非陰攝，非智知，非識識，非使使。
信根，一界一入一陰攝，九智知除滅智，一識識，三界一切遍使使，及修斷使使。即信根，非界非入非陰攝，非智知，非識識，非使使。如信根，精進根、念根、定根、慧根亦如是。
苦根，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界一切遍使使，及修斷使使。即苦根，非界非入非陰攝，非智知，非識識，非使使。
未知當知根，三界二入三陰攝，七智知除苦集智及滅智，一識識，非使使。即未知當知根，非界非入非陰攝，非智知，非識識，非使使。如未知當知根，已知根、無知根亦如是。
欲界系見苦斷使，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界系見苦斷一切使使，及見集斷一切遍使使。即欲界系見苦斷使，非界非入非陰攝，非智知，非識識，非使使。欲界系見集斷使，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界系見集斷一切使使，及見苦斷一切遍使使。即欲界系見集斷使，非界非入非陰攝，非智知，非識識，非使使。欲界系見滅斷使，一界一入一陰攝，七智知除比智及滅道智，一識識，除欲界系見滅斷無漏緣不共無明，若余欲界系見滅斷一切使使，及一切遍使使。即欲界系見滅斷使，非界非入非陰攝
【現代漢語翻譯】 現代漢語譯本 非入非陰所攝，非智所知，非識所識，非煩惱所使。
信根（Śrāddhendriya，信的根源），為一界、一入、一陰所攝，為九智所知，除去滅智（Nirodha-jñāna），為一識所識，為三界一切遍使（Sarvatraga-anuśaya，隨眠）以及修斷使（Bhāvanā-prahātavya-anuśaya，通過修行斷除的隨眠）所使。即是信根，卻又非界、非入、非陰所攝，非智所知，非識所識，非煩惱所使。如同信根，精進根（Vīryendriya，精進的根源）、念根（Smṛtīndriya，唸的根源）、定根（Samādhīndriya，禪定的根源）、慧根（Prajñendriya，智慧的根源）也是如此。
苦根（Duhkhendriya，對苦的感受的根源），為一界、一入、一陰所攝，為七智所知，除去比智（Paricaya-jñāna，類比的智慧）以及滅道智（Nirodha-mārga-jñāna，關於滅和道的智慧），為一識所識，為欲界一切遍使以及修斷使所使。即是苦根，卻又非界、非入、非陰所攝，非智所知，非識所識，非煩惱所使。
未知當知根（Anājñātājñāsyāmīndriya，將知未知的根源），為三界、二入、三陰所攝，為七智所知，除去苦集智（Duhkha-samudaya-jñāna，關於苦和集的智慧）以及滅智，為一識所識，非煩惱所使。即是未知當知根，卻又非界、非入、非陰所攝，非智所知，非識所識，非煩惱所使。如同未知當知根，已知根（Ājñendriya，已知的根源）、無知根（Anājñātāvindriya，無知的根源）也是如此。
欲界系見苦斷使（Kāmadhātu-dṛṣṭi-prahātavya-duḥkha-anuśaya，欲界通過見苦斷除的隨眠），為一界、一入、一陰所攝，為七智所知，除去比智以及滅道智，為一識所識，為欲界系見苦斷一切使（Sarva-anuśaya，一切隨眠），以及見集斷一切遍使所使。即是欲界系見苦斷使，卻又非界、非入、非陰所攝，非智所知，非識所識，非煩惱所使。欲界系見集斷使（Kāmadhātu-dṛṣṭi-prahātavya-samudaya-anuśaya，欲界通過見集斷除的隨眠），為一界、一入、一陰所攝，為七智所知，除去比智以及滅道智，為一識所識，為欲界系見集斷一切使，以及見苦斷一切遍使所使。即是欲界系見集斷使，卻又非界、非入、非陰所攝，非智所知，非識所識，非煩惱所使。欲界系見滅斷使（Kāmadhātu-dṛṣṭi-prahātavya-nirodha-anuśaya，欲界通過見滅斷除的隨眠），為一界、一入、一陰所攝，為七智所知，除去比智以及滅道智，為一識所識，除去欲界系見滅斷無漏緣不共無明，若其餘欲界系見滅斷一切使，以及一切遍使所使。即是欲界系見滅斷使，卻又非界、非入、非陰所攝
【English Translation】 English version Not included in the realms (dhātu), entrances (āyatana), or aggregates (skandha); not known by wisdom (jñāna); not cognized by consciousness (vijñāna); not driven by defilements (anuśaya).
The faculty of faith (Śrāddhendriya), is included in one realm, one entrance, and one aggregate; known by nine wisdoms, except for the wisdom of cessation (Nirodha-jñāna); cognized by one consciousness; driven by all pervasive defilements (Sarvatraga-anuśaya) of the three realms and defilements to be abandoned by cultivation (Bhāvanā-prahātavya-anuśaya). That is, the faculty of faith, but it is not included in the realms, entrances, or aggregates; not known by wisdom; not cognized by consciousness; not driven by defilements. Like the faculty of faith, so are the faculty of vigor (Vīryendriya), the faculty of mindfulness (Smṛtīndriya), the faculty of concentration (Samādhīndriya), and the faculty of wisdom (Prajñendriya).
The faculty of suffering (Duhkhendriya), is included in one realm, one entrance, and one aggregate; known by seven wisdoms, except for the wisdom of analogy (Paricaya-jñāna) and the wisdom of cessation-path (Nirodha-mārga-jñāna); cognized by one consciousness; driven by all pervasive defilements of the desire realm and defilements to be abandoned by cultivation. That is, the faculty of suffering, but it is not included in the realms, entrances, or aggregates; not known by wisdom; not cognized by consciousness; not driven by defilements.
The faculty of 'I will know the unknown' (Anājñātājñāsyāmīndriya), is included in three realms, two entrances, and three aggregates; known by seven wisdoms, except for the wisdom of suffering-origination (Duhkha-samudaya-jñāna) and the wisdom of cessation; cognized by one consciousness; not driven by defilements. That is, the faculty of 'I will know the unknown', but it is not included in the realms, entrances, or aggregates; not known by wisdom; not cognized by consciousness; not driven by defilements. Like the faculty of 'I will know the unknown', so are the faculty of knowledge (Ājñendriya) and the faculty of the unknowable (Anājñātāvindriya).
The defilement of the desire realm to be abandoned by seeing suffering (Kāmadhātu-dṛṣṭi-prahātavya-duḥkha-anuśaya), is included in one realm, one entrance, and one aggregate; known by seven wisdoms, except for the wisdom of analogy and the wisdom of cessation-path; cognized by one consciousness; driven by all defilements of the desire realm to be abandoned by seeing suffering (Sarva-anuśaya), and all pervasive defilements to be abandoned by seeing origination. That is, the defilement of the desire realm to be abandoned by seeing suffering, but it is not included in the realms, entrances, or aggregates; not known by wisdom; not cognized by consciousness; not driven by defilements. The defilement of the desire realm to be abandoned by seeing origination (Kāmadhātu-dṛṣṭi-prahātavya-samudaya-anuśaya), is included in one realm, one entrance, and one aggregate; known by seven wisdoms, except for the wisdom of analogy and the wisdom of cessation-path; cognized by one consciousness; driven by all defilements of the desire realm to be abandoned by seeing origination, and all pervasive defilements to be abandoned by seeing suffering. That is, the defilement of the desire realm to be abandoned by seeing origination, but it is not included in the realms, entrances, or aggregates; not known by wisdom; not cognized by consciousness; not driven by defilements. The defilement of the desire realm to be abandoned by seeing cessation (Kāmadhātu-dṛṣṭi-prahātavya-nirodha-anuśaya), is included in one realm, one entrance, and one aggregate; known by seven wisdoms, except for the wisdom of analogy and the wisdom of cessation-path; cognized by one consciousness; except for the unassociated ignorance of the desire realm to be abandoned by seeing cessation that is unconditioned, if the remaining all defilements of the desire realm to be abandoned by seeing cessation, and all pervasive defilements. That is, the defilement of the desire realm to be abandoned by seeing cessation, but it is not included in the realms, entrances, or aggregates
，非智知，非識識，非使使。如見滅斷，見道斷亦如是。
欲界系修斷使，一界一入一陰攝，七智知除比智及滅道智，一識識，欲界系修斷一切使使，及一切遍使使。即欲界系修斷使，非界非入非陰攝，非智知，非識識，非使使。如欲界系，色界系、無色界系，差別者，色無色界系見苦集滅道修斷使，六智知除法智、知他心智及滅道智，余如前說。
敬禮最真覺， 無為第一尊， 敬禮最寂滅， 及三乘妙道， 敬禮最息心， 凈戒清涼僧。 今歸憑三寶， 欲有所微通， 愿加垂威神， 必流無滯塞。 古昔諸尊人， 于妙甚深義， 究竟無障礙， 結集為眾典， 助聖揚法化， 謹順三藏寶。 于彼佛游國， 流宣長賢眾， 茲土文不傳， 壅理在葉墨。 我釋迦比丘， 求那跋陀羅， 於此眾事分， 真定胡文字， 請釋迦比丘， 師菩提耶舍， 于彼胡文典， 專精宋辭譯， 執筆錄心受， 一一從義書， 句味粗已定， 謹呈舊學僧， 實不為名稱， 每存增學徒。 愿以此微緣， 善了諸法相， 明達四真諦， 永處涅槃樂。
眾事分阿毗曇論卷第十二
【現代漢語翻譯】 現代漢語譯本： 非智所知，非識所識，非使所使。如見道所斷的煩惱被滅除，見苦所斷的煩惱被滅除也是如此。
欲界所繫的修斷使（指貪、嗔、癡等煩惱），被一界（欲界）、一入（法入）、一陰（色陰）所包含。七種智慧可以知除這些煩惱，除了比智（類比推理的智慧）以及滅道智（證悟涅槃之道的智慧）。一種識可以識別這些煩惱，即欲界所繫的修斷一切使（所有煩惱）以及一切遍使使（普遍存在的煩惱）。即欲界所繫的修斷使，不被界、入、陰所包含，非智所知，非識所識，非使所使。如同欲界所繫，色界系、無色界系也是如此。差別在於，色界、無色界所繫的見苦、集、滅、道、修斷使，六種智慧可以知除，除了法智（了解法的智慧）、知他心智（瞭解他人心思的智慧）以及滅道智，其餘如同前面所說。
敬禮最真實的覺悟者（佛陀），無為法第一的至尊。 敬禮最寂靜的涅槃，以及三乘（聲聞乘、緣覺乘、菩薩乘）的微妙之道。 敬禮最能止息妄心的清凈持戒的僧眾。 如今歸依三寶，想要稍微通達一些佛法。 愿佛菩薩加持威神之力，使佛法流通沒有滯礙。 過去諸位尊者，對於微妙甚深的佛法義理， 究竟通達沒有障礙，結整合為眾多經典， 幫助聖人弘揚佛法教化，謹遵三藏（經藏、律藏、論藏）的教誨。 在那佛陀遊歷的國家，流傳宣揚長賢眾的教義， 在這片土地上文字沒有流傳，道理被封存在書本里。 我釋迦比丘，求那跋陀羅（Gunabhadra）， 對於這些眾事分（Abhidhamma）的內容，認真確定胡文字（梵文原本）， 請釋迦比丘，師菩提耶舍（Buddhayasas）， 對於那些胡文經典，專心致志地用宋朝的語言翻譯， 執筆記錄心中所領受的，一一按照義理書寫， 語句和含義大致已經確定，恭敬地呈給舊學的僧人， 實在不是爲了追求名聲，而是希望增加學習的人。 愿以此微小的因緣，能夠清楚瞭解諸法的真相， 明白通達四聖諦（苦、集、滅、道），永遠處於涅槃的快樂之中。
《眾事分阿毗曇論》卷第十二
【English Translation】 English version: Not known by wisdom, not recognized by consciousness, not caused by instigation. Just as the defilements severed by the path of seeing are extinguished, so too are the defilements severed by the path of cultivation.
The defilements associated with the desire realm that are severed by cultivation (referring to afflictions such as greed, hatred, and delusion) are encompassed by one realm (the desire realm), one entrance (the dharma entrance), and one aggregate (the form aggregate). Seven types of wisdom can know and eliminate these defilements, except for inferential wisdom (wisdom of analogical reasoning) and the wisdom of cessation and the path (wisdom of realizing the path to Nirvana). One consciousness can recognize these defilements, namely all the instigations severed by cultivation associated with the desire realm (all afflictions) and all pervasive instigations (universally present afflictions). That is, the defilements associated with the desire realm that are severed by cultivation are not encompassed by realm, entrance, or aggregate, not known by wisdom, not recognized by consciousness, not caused by instigation. Just like those associated with the desire realm, so too are those associated with the form realm and the formless realm. The difference lies in that the defilements associated with the form and formless realms that are severed by cultivation related to suffering, origination, cessation, and the path can be known and eliminated by six types of wisdom, except for the wisdom of the Dharma (wisdom of understanding the Dharma), the wisdom of knowing the minds of others, and the wisdom of cessation and the path; the rest is as previously stated.
Homage to the most true Awakened One (Buddha), the supreme being of the unconditioned. Homage to the most tranquil Nirvana, and the subtle paths of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Homage to the Sangha of pure precepts who can best cease deluded thoughts. Now I take refuge in the Three Jewels, desiring to slightly understand some of the Dharma. May the Buddhas and Bodhisattvas add their majestic spiritual power, so that the Dharma flows without obstruction. In the past, all venerable ones, regarding the subtle and profound meaning of the Dharma, Ultimately understood without obstruction, compiling them into numerous scriptures, Helping the sages to propagate the Dharma teachings, respectfully following the teachings of the Three Baskets (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka). In that country where the Buddha traveled, the teachings of the long and virtuous assembly were spread and proclaimed, In this land, the texts have not been transmitted, and the principles are sealed in books. I, the Shakya Bhikshu, Gunabhadra, Regarding the contents of these 'Sections on Matters' (Abhidhamma), carefully determined the Hu text (Sanskrit original), Invited the Shakya Bhikshu, Buddhayasas, To diligently translate those Hu texts using the language of the Song Dynasty, Holding the pen to record what is received in the heart, writing each one according to the meaning, The sentences and meanings have been roughly determined, respectfully presented to the monks of the old school, Truly not for the sake of seeking fame, but hoping to increase the number of learners. May this small cause lead to a clear understanding of the true nature of all dharmas, Clearly understand the Four Noble Truths (suffering, origination, cessation, path), and forever dwell in the bliss of Nirvana.
Abhidhamma Treatise on Sections of Matters, Volume Twelve