T26n1542_阿毗達磨品類足論

大正藏第 26 冊 No. 1542 阿毗達磨品類足論

No. 1542 [No. 1541]

阿毗達磨品類足論卷第一

尊者世友造

三藏法師玄奘奉　詔譯

辯五事品第一

有五法：一、色；二、心；三、心所法；四、心不相應行；五、無為。色云何？謂諸所有色，一切四大種及四大種所造色。四大種者，謂地界、水界、火界、風界。所造色者，謂眼根、耳根、鼻根、舌根、身根、色、聲、香、味、所觸一分及無表色。心云何？謂心意識。此復云何？謂六識身，即眼識、耳識、鼻識、舌識、身識、意識。心所法雲何？謂若法心相應。此復云何？謂受、想、思、觸、作意、欲、勝解、念、定、慧、信、勤、尋、伺、放逸、不放逸、善根、不善根、無記根，一切結、縛、隨眠、隨煩惱、纏，諸所有智，諸所有見，諸所有現觀。復有所餘如是類法與心相應，總名心所法。心不相應行雲何？謂若法心不相應。此復云何？謂得、無想定、滅定、無想事、命根、眾同分、依得、事得、處得、生、老、住、無常性、名身、句身、文身，復有所餘如是類法與心不相應，總名心不相應行。無為云何？謂三無為：一、虛空；二、非擇滅；三、擇滅。

地界云何？謂堅性。

【現代漢語翻譯】現代漢語譯本大正藏第二十六冊，編號1542，《阿毗達磨品類足論》

編號1542 [編號1541]

《阿毗達磨品類足論》卷第一

尊者世友造

三藏法師玄奘奉詔譯

辯五事品第一

有五法：一、色（物質）；二、心（精神）；三、心所法（心理作用）；四、心不相應行（非心理作用）；五、無為（涅槃）。色是什麼？是指所有色，一切四大種（地、水、火、風）及四大種所造色。四大種是什麼？是指地界（堅硬性）、水界（流動性）、火界（溫暖性）、風界（運動性）。所造色是什麼？是指眼根、耳根、鼻根、舌根、身根、色、聲、香、味、所觸一分及無表色（不可見之色）。心是什麼？是指心、意、識。這又是什麼？是指六識身，即眼識、耳識、鼻識、舌識、身識、意識。心所法是什麼？是指與心相應的法。這又是什麼？是指受（感受）、想（表象）、思（意志）、觸（接觸）、作意（注意）、欲（願望）、勝解（確認）、念（記憶）、定（禪定）、慧（智慧）、信（信仰）、勤（精進）、尋（粗略思考）、伺（精細思考）、放逸（懈怠）、不放逸（不懈怠）、善根（善的根源）、不善根（不善的根源）、無記根（非善非惡的根源），一切結（煩惱的束縛）、縛（煩惱的繫縛）、隨眠（潛在的煩惱）、隨煩惱（次要的煩惱）、纏（纏繞的煩惱），諸所有智（各種智慧），諸所有見（各種見解），諸所有現觀（各種直接的證悟）。還有其他與此類同的法與心相應，總稱為心所法。心不相應行是什麼？是指與心不相應的法。這又是什麼？是指得（獲得）、無想定（無想的禪定）、滅定（滅盡定）、無想事（無想的狀態）、命根（生命力）、眾同分（同類眾生的共性）、依得（依靠獲得）、事得（事物獲得）、處得（處所獲得）、生（出生）、老（衰老）、住（持續）、無常性（無常的性質）、名身（名稱的集合）、句身（語句的集合）、文身（文字的集合），還有其他與此類同的法與心不相應，總稱為心不相應行。無為是什麼？是指三種無為：一、虛空（沒有障礙）；二、非擇滅（通過智慧以外的力量而滅除）；三、擇滅（通過智慧選擇而滅除）。地界是什麼？是指堅硬的性質。

【English Translation】 English version Taisho Tripitaka Volume 26, No. 1542, Abhidharma-prakaranapada-sastra (阿毗達磨品類足論)

No. 1542 [No. 1541]

Abhidharma-prakaranapada-sastra, Volume 1

Composed by Venerable Vasumitra (世友)

Translated under Imperial Order by Tripitaka Master Xuanzang (玄奘)

Chapter 1: Exposition of the Five Aggregates

There are five dharmas: 1. Rupa (色, matter); 2. Citta (心, mind); 3. Citta-samprayukta-dharmas (心所法, mental factors); 4. Citta-viprayukta-samskaras (心不相應行, non-mental formations); 5. Asamskrta (無為, unconditioned). What is rupa? It refers to all forms, the four great elements (四大種) and the forms derived from the four great elements. What are the four great elements? They are the earth element (地界, solidity), water element (水界, liquidity), fire element (火界, heat), and wind element (風界, motion). What are the derived forms? They are the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, form, sound, smell, taste, a portion of tangible objects, and non-revealing form (無表色). What is citta? It refers to mind, thought, and consciousness. What is this further? It refers to the six vijnana-kayas (六識身), namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. What are citta-samprayukta-dharmas? They are the dharmas that are associated with the mind. What is this further? They are vedana (受, feeling), samjna (想, perception), cetana (思, volition), sparsa (觸, contact), manaskara (作意, attention), chanda (欲, desire), adhimoksa (勝解, conviction), smrti (念, mindfulness), samadhi (定, concentration), prajna (慧, wisdom), sraddha (信, faith), virya (勤, effort), vitarka (尋, initial application of thought), vicara (伺, sustained application of thought), pramada (放逸, negligence), apramada (不放逸, diligence), kusala-mula (善根, roots of good), akusala-mula (不善根, roots of evil), avyakrta-mula (無記根, roots of the indeterminate), all samyojanas (結, fetters), bandhanas (縛, bonds), anusayas (隨眠, latent tendencies), upaklesas (隨煩惱, secondary defilements), paryavasthanas (纏, entanglements), all jnanas (智, knowledges), all drstis (見, views), all abhisamayas (現觀, direct realizations). Furthermore, any other dharmas of this kind that are associated with the mind are collectively called citta-samprayukta-dharmas. What are citta-viprayukta-samskaras? They are the dharmas that are not associated with the mind. What is this further? They are prapti (得, attainment), asanjni-samapatti (無想定, cessation of perception), nirodha-samapatti (滅定, cessation of feeling and perception), asanjnika (無想事, state of non-perception), jivitendriya (命根, life faculty), nikaya-sabhaga (眾同分, commonality of beings), asrayaprapti (依得, dependent attainment), vastuprapti (事得, object attainment), desaprapti (處得, place attainment), jati (生, birth), jara (老, aging), sthiti (住, duration), anityata (無常性, impermanence), nama-kaya (名身, collection of names), pada-kaya (句身, collection of phrases), vyanjana-kaya (文身, collection of letters). Furthermore, any other dharmas of this kind that are not associated with the mind are collectively called citta-viprayukta-samskaras. What is asamskrta? It refers to the three unconditioned dharmas: 1. Akasa (虛空, space); 2. Apratisankhya-nirodha (非擇滅, cessation through non-wisdom); 3. Pratisankhya-nirodha (擇滅, cessation through wisdom). What is the earth element? It is the characteristic of solidity.

水界云何？謂濕性。火界云何？謂暖性。風界云何？謂輕等動性。眼根云何？謂眼識所依凈色。耳根云何？謂耳識所依凈色。鼻根云何？謂鼻識所依凈色。舌根云何？謂舌識所依凈色。身根云何？謂身識所依凈色。色云何？謂諸所有色，若好顯色、若惡顯色、若二中間，似顯處色。如是諸色二識所識，謂眼識及意識。此中一類眼識先識，眼識受已意識隨識。聲云何？此有二，謂有執受大種為因聲，及無執受大種為因聲。如是諸聲二識所識，謂耳識及意識。此中一類耳識先識，耳識受已意識隨識。香云何？謂諸所有香，若好香、若惡香、若平等香，鼻所嗅。如是諸香二識所識，謂鼻識及意識。此中一類鼻識先識，鼻識受已意識隨識。味云何？謂諸所有味，若可意、若不可意、若順舍處，舌所嘗。如是諸味二識所識，謂舌識及意識。此中一類舌識先識，舌識受已意識隨識。所觸一分云何？謂滑性、澀性、輕性、重性、冷飢渴性，身所觸。如是諸觸及四大種，二識所識，謂身識及意識。此中一類身識先識，身識受已意識隨識。無表色云何？謂法處所攝色。此及五色根，於一切時一識所識，謂意識。

眼識云何？謂依眼根各了別色。耳識云何？謂依耳根各了別聲。鼻識云何？謂依鼻根各了別香。舌識云何？謂依舌根各了

【現代漢語翻譯】現代漢語譯本水界是什麼？指的是濕潤的性質。火界是什麼？指的是溫暖的性質。風界是什麼？指的是輕盈和運動的性質。眼根是什麼？指的是眼識所依賴的清凈色。耳根是什麼？指的是耳識所依賴的清凈色。鼻根是什麼？指的是鼻識所依賴的清凈色。舌根是什麼？指的是舌識所依賴的清凈色。身根是什麼？指的是身識所依賴的清凈色。色（Rūpa）是什麼？指的是所有各種色，包括好的顯色、壞的顯色以及兩者之間的中間色，類似於顯現處的顏色。這些色由兩種識所識別，即眼識和意識。其中，有一類是眼識先識別，眼識接受后，意識隨後識別。聲是什麼？這裡有兩種，一種是以有執受的大種為因的聲，另一種是以無執受的大種為因的聲。這些聲由兩種識所識別，即耳識和意識。其中，有一類是耳識先識別，耳識接受后，意識隨後識別。香是什麼？指的是所有各種香，包括好香、壞香以及平等的香，由鼻子所嗅。這些香由兩種識所識別，即鼻識和意識。其中，有一類是鼻識先識別，鼻識接受后，意識隨後識別。味是什麼？指的是所有各種味，包括可意的味、不可意的味以及順舍處的味，由舌頭所嘗。這些味由兩種識所識別，即舌識和意識。其中，有一類是舌識先識別，舌識接受后，意識隨後識別。所觸的一部分是什麼？指的是滑性、澀性、輕性、重性、冷、饑、渴等性質，由身體所觸。這些觸以及四大種，由兩種識所識別，即身識和意識。其中，有一類是身識先識別，身識接受后，意識隨後識別。無表色是什麼？指的是法處所攝的色。這種色以及五色根，在一切時候由一種識所識別，即意識。眼識是什麼？指的是依靠眼根各自了別色。耳識是什麼？指的是依靠耳根各自了別聲。鼻識是什麼？指的是依靠鼻根各自了別香。舌識是什麼？指的是依靠舌根各自了

【English Translation】 English version What is the water element? It refers to the nature of wetness. What is the fire element? It refers to the nature of warmth. What is the wind element? It refers to the nature of lightness and movement. What is the eye-faculty? It refers to the pure form (prasāda-rūpa) that the eye-consciousness relies on. What is the ear-faculty? It refers to the pure form that the ear-consciousness relies on. What is the nose-faculty? It refers to the pure form that the nose-consciousness relies on. What is the tongue-faculty? It refers to the pure form that the tongue-consciousness relies on. What is the body-faculty? It refers to the pure form that the body-consciousness relies on. What is form (Rūpa)? It refers to all forms, whether good appearances, bad appearances, or intermediate appearances, similar to the color of a visible place. These forms are cognized by two consciousnesses, namely eye-consciousness and mind-consciousness. Among these, one type is first cognized by eye-consciousness, and after eye-consciousness receives it, mind-consciousness subsequently cognizes it. What is sound? There are two types: sound caused by the great elements with apprehension (of sense data), and sound caused by the great elements without apprehension. These sounds are cognized by two consciousnesses, namely ear-consciousness and mind-consciousness. Among these, one type is first cognized by ear-consciousness, and after ear-consciousness receives it, mind-consciousness subsequently cognizes it. What is smell? It refers to all smells, whether good smells, bad smells, or neutral smells, that are smelled by the nose. These smells are cognized by two consciousnesses, namely nose-consciousness and mind-consciousness. Among these, one type is first cognized by nose-consciousness, and after nose-consciousness receives it, mind-consciousness subsequently cognizes it. What is taste? It refers to all tastes, whether agreeable, disagreeable, or neutral, that are tasted by the tongue. These tastes are cognized by two consciousnesses, namely tongue-consciousness and mind-consciousness. Among these, one type is first cognized by tongue-consciousness, and after tongue-consciousness receives it, mind-consciousness subsequently cognizes it. What is a portion of tangible objects? It refers to the nature of smoothness, roughness, lightness, heaviness, cold, hunger, and thirst, which are touched by the body. These touches and the four great elements are cognized by two consciousnesses, namely body-consciousness and mind-consciousness. Among these, one type is first cognized by body-consciousness, and after body-consciousness receives it, mind-consciousness subsequently cognizes it. What is unmanifested form (aviññatti-rūpa)? It refers to the form included in the sphere of mental objects (dharma-āyatana). This form and the five sense faculties are cognized at all times by one consciousness, namely mind-consciousness. What is eye-consciousness? It refers to the distinct cognition of forms based on the eye-faculty. What is ear-consciousness? It refers to the distinct cognition of sounds based on the ear-faculty. What is nose-consciousness? It refers to the distinct cognition of smells based on the nose-faculty. What is tongue-consciousness? It refers to the distinct

別味。身識云何？謂依身根各了別所觸。意識云何？謂依意根了別諸法。

受云何？謂領納性。此有三種，謂樂受、苦受、不苦不樂受。想云何？謂取像性。此有三種，謂小想、大想、無量想。思云何？謂心造作性，即是意業。此有三種，謂善思、不善思、無記思。觸云何？謂三和合性。此有三種，謂順樂受觸、順苦受觸、順不苦不樂受觸。作意云何？謂心警覺性。此有三種，謂學作意、無學作意、非學非無學作意。欲云何？謂樂作性。勝解云何？謂心正勝解、已勝解、當勝解性。念云何？謂心明記性。定云何？謂心一境性。慧云何？謂心擇法性。信云何？謂心澄凈性。勤云何？謂心勇悍性。尋云何？謂心粗動性。伺云何？謂心細動性。放逸云何？謂不修善法性。不放逸云何？謂修善法性。善根云何？謂三善根，即無貪善根、無瞋善根、無癡善根。不善根云何？謂三不善根，即貪不善根、瞋不善根、癡不善根。無記根云何？謂四無記根，即無記愛、無記見、無記慢、無記無明。

結有九種，謂愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結。愛結云何？謂三界貪。恚結云何？謂于有情能為損害。慢結云何？謂七慢類，即慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢。慢者，於劣謂己勝、或

【現代漢語翻譯】現代漢語譯本別味（Vedanā）。身識（Kāya-vijñāna）是什麼？是指依靠身根（kāya-indriya）各自了別所觸。意識（Mano-vijñāna）是什麼？是指依靠意根（mana-indriya）了別諸法。

受（Vedanā）是什麼？是指領納的性質。這有三種，即樂受（sukha vedanā）、苦受（duḥkha vedanā）、不苦不樂受（adukhamasukha vedanā）。想（Saṃjñā）是什麼？是指取像的性質。這有三種，即小想、大想、無量想。思（Cetanā）是什麼？是指心的造作性，也就是意業（mano-karma）。這有三種，即善思、不善思、無記思。觸（Sparśa）是什麼？是指三和合的性質。這有三種，即順樂受觸、順苦受觸、順不苦不樂受觸。作意（Manasikāra）是什麼？是指心警覺的性質。這有三種，即學作意、無學作意、非學非無學作意。欲（Chanda）是什麼？是指樂於造作的性質。勝解（Adhimokṣa）是什麼？是指心正確地勝解、已經勝解、將要勝解的性質。念（Smṛti）是什麼？是指心明記的性質。定（Samādhi）是什麼？是指心專注於一境的性質。慧（Prajñā）是什麼？是指心選擇法的性質。信（Śraddhā）是什麼？是指心澄凈的性質。勤（Vīrya）是什麼？是指心勇悍的性質。尋（Vitarka）是什麼？是指心粗動的性質。伺（Vicāra）是什麼？是指心細動的性質。放逸（Pramāda）是什麼？是指不修習善法的性質。不放逸（Apramāda）是什麼？是指修習善法的性質。善根（Kuśala-mūla）是什麼？是指三種善根，即無貪善根（alobha-kuśala-mūla）、無瞋善根（adveṣa-kuśala-mūla）、無癡善根（amoha-kuśala-mūla）。不善根（Akuśala-mūla）是什麼？是指三種不善根，即貪不善根（lobha-akuśala-mūla）、瞋不善根（dveṣa-akuśala-mūla）、癡不善根（moha-akuśala-mūla）。無記根（Avyākṛta-mūla）是什麼？是指四種無記根，即無記愛（avyākṛta-rāga）、無記見（avyākṛta-dṛṣṭi）、無記慢（avyākṛta-māna）、無記無明（avyākṛta-avidyā）。

結（Saṃyojana）有九種，即愛結（rāga-saṃyojana）、恚結（pratigha-saṃyojana）、慢結（māna-saṃyojana）、無明結（avidyā-saṃyojana）、見結（dṛṣṭi-saṃyojana）、取結（parāmarśa-saṃyojana）、疑結（vicikitsā-saṃyojana）、嫉結（īrṣyā-saṃyojana）、慳結（mātsarya-saṃyojana）。愛結是什麼？是指三界（trayo dhātavaḥ）的貪愛。恚結是什麼？是指對於有情（sattva）能夠造成損害。慢結是什麼？是指七種慢類，即慢（māna）、過慢（atimāna）、慢過慢（mānātimāna）、我慢（asmimāna）、增上慢（adhimāna）、卑慢（ūnamāna）、邪慢（mithyāmāna）。慢是指，對於不如自己的人認為自己勝過他，或者

【English Translation】 English version Vedanā (Feeling). What is Kāya-vijñāna (Body Consciousness)? It refers to the distinct perception of what is touched, based on the kāya-indriya (body sense organ). What is Mano-vijñāna (Mind Consciousness)? It refers to the distinct perception of dharmas (phenomena), based on the mana-indriya (mind sense organ).

What is Vedanā (Feeling)? It refers to the nature of experiencing. There are three types: sukha vedanā (pleasant feeling), duḥkha vedanā (unpleasant feeling), and adukhamasukha vedanā (neither-pleasant-nor-unpleasant feeling). What is Saṃjñā (Perception)? It refers to the nature of taking images. There are three types: small perception, large perception, and immeasurable perception. What is Cetanā (Volition)? It refers to the mind's constructive nature, which is mano-karma (mental action). There are three types: wholesome volition, unwholesome volition, and neutral volition. What is Sparśa (Contact)? It refers to the nature of three factors coming together. There are three types: contact conducive to pleasant feeling, contact conducive to unpleasant feeling, and contact conducive to neither-pleasant-nor-unpleasant feeling. What is Manasikāra (Attention)? It refers to the mind's awakening nature. There are three types: attention of a learner, attention of one beyond learning, and attention of one who is neither a learner nor beyond learning. What is Chanda (Desire)? It refers to the nature of delighting in action. What is Adhimokṣa (Resolution)? It refers to the nature of the mind's correct resolution, already resolved, and about to be resolved. What is Smṛti (Mindfulness)? It refers to the mind's clear recollection nature. What is Samādhi (Concentration)? It refers to the nature of the mind being one-pointed. What is Prajñā (Wisdom)? It refers to the nature of the mind selecting dharmas. What is Śraddhā (Faith)? It refers to the mind's clear and pure nature. What is Vīrya (Effort)? It refers to the mind's courageous nature. What is Vitarka (Initial Application of Mind)? It refers to the mind's coarse movement. What is Vicāra (Sustained Application of Mind)? It refers to the mind's subtle movement. What is Pramāda (Negligence)? It refers to the nature of not cultivating wholesome dharmas. What is Apramāda (Diligence)? It refers to the nature of cultivating wholesome dharmas. What is Kuśala-mūla (Wholesome Root)? It refers to the three wholesome roots: alobha-kuśala-mūla (non-greed), adveṣa-kuśala-mūla (non-hatred), and amoha-kuśala-mūla (non-delusion). What is Akuśala-mūla (Unwholesome Root)? It refers to the three unwholesome roots: lobha-akuśala-mūla (greed), dveṣa-akuśala-mūla (hatred), and moha-akuśala-mūla (delusion). What is Avyākṛta-mūla (Neutral Root)? It refers to the four neutral roots: avyākṛta-rāga (neutral attachment), avyākṛta-dṛṣṭi (neutral view), avyākṛta-māna (neutral pride), and avyākṛta-avidyā (neutral ignorance).

There are nine Saṃyojana (Fetters): rāga-saṃyojana (attachment), pratigha-saṃyojana (aversion), māna-saṃyojana (pride), avidyā-saṃyojana (ignorance), dṛṣṭi-saṃyojana (views), parāmarśa-saṃyojana (grasping), vicikitsā-saṃyojana (doubt), īrṣyā-saṃyojana (jealousy), and mātsarya-saṃyojana (stinginess). What is attachment? It refers to attachment to the trayo dhātavaḥ (three realms). What is aversion? It refers to being able to cause harm to sattva (sentient beings). What is pride? It refers to the seven types of pride: māna (pride), atimāna (conceit), mānātimāna (over-conceit), asmimāna (I-am-pride), adhimāna (false pride), ūnamāna (humility-pride), and mithyāmāna (wrong pride). Pride is when one considers oneself superior to someone inferior, or

于等謂己等，由此正慢已慢當慢，心高舉、心恃篾。過慢者，于等謂己勝、或於勝謂己等，由此正慢已慢當慢，心高舉、心恃篾。慢過慢者，于勝謂己勝，由此正慢已慢當慢，心高舉、心恃篾。我慢者，於五取蘊等隨觀執我或我所，由此正慢已慢當慢，心高舉、心恃篾。增上慢者，于所未得上勝證法謂我已得、于所未至上勝證法謂我已至、于所未觸上勝證法謂我已觸、于所未證上勝證法謂我已證，由此正慢已慢當慢，心高舉、心恃篾。卑慢者，於他多勝謂自少劣，由此正慢已慢當慢，心高舉、心恃篾。邪慢者，于實無德謂我有德，由此正慢已慢當慢，心高舉、心恃篾。無明結云何？謂三界無智。見結云何？謂三見，即有身見、邊執見、邪見。有身見者，於五取蘊等隨觀執我或我所，由此起忍樂慧觀見。邊執見者，於五取蘊等隨觀執或斷或常，由此起忍樂慧觀見。邪見者，謗因謗果、或謗作用、或壞實事，由此起忍樂慧觀見。取結云何？謂二取，即見取、戒禁取。見取者，於五取蘊等隨觀執為最為勝、為上為極，由此起忍樂慧觀見。戒禁取者，於五取蘊等隨觀執為能清凈、為能解脫、為能出離，由此起忍樂慧觀見。疑結云何？謂于諦猶豫。嫉結云何？謂心妒忌。慳結云何？謂心鄙吝。縛云何？謂諸結亦名縛。復有三縛，

【現代漢語翻譯】現代漢語譯本卑慢：不如他人卻認為自己稍微差一點，由此產生現在的慢、過去的慢、將來的慢，內心高傲自大、輕視他人。邪慢：實際上沒有德行卻認為自己有德行，由此產生現在的慢、過去的慢、將來的慢，內心高傲自大、輕視他人。無明結是什麼？指對三界（欲界、色界、無色界）的無知。見結是什麼？指三種見解，即有身見、邊執見、邪見。有身見：在五取蘊（色、受、想、行、識）中，隨順觀察並執著於我或我所（屬於我的），由此產生認可、喜愛、智慧的觀察和見解。邊執見：在五取蘊中，隨順觀察並執著于斷滅或常恒，由此產生認可、喜愛、智慧的觀察和見解。邪見：誹謗因果、或者誹謗作用、或者破壞真實的事實，由此產生認可、喜愛、智慧的觀察和見解。取結是什麼？指兩種執取，即見取、戒禁取。見取：在五取蘊中，隨順觀察並執著於它是最好、最殊勝、最極端的，由此產生認可、喜愛、智慧的觀察和見解。戒禁取：在五取蘊中，隨順觀察並執著於它能夠清凈、能夠解脫、能夠出離，由此產生認可、喜愛、智慧的觀察和見解。疑結是什麼？指對於真諦猶豫不決。嫉結是什麼？指內心嫉妒。慳結是什麼？指內心吝嗇。縛是什麼？指各種結也稱為縛。還有三種縛，于不如自己的人認為自己相等，由此產生現在的慢、過去的慢、將來的慢，內心高傲自大、輕視他人。慢：不如他人卻認為自己相等，由此產生現在的慢、過去的慢、將來的慢，內心高傲自大、輕視他人。過慢：不如他人卻認為自己勝過他人，或者勝過他人卻認為自己與他人相等，由此產生現在的慢、過去的慢、將來的慢，內心高傲自大、輕視他人。慢過慢：勝過他人卻認為自己勝過他人，由此產生現在的慢、過去的慢、將來的慢，內心高傲自大、輕視他人。我慢：在五取蘊（色、受、想、行、識）中，隨順觀察並執著於我或我所（屬於我的），由此產生現在的慢、過去的慢、將來的慢，內心高傲自大、輕視他人。增上慢：對於自己沒有得到的殊勝證法，卻認為我已經得到；對於自己沒有到達的殊勝證法，卻認為我已經到達；對於自己沒有接觸的殊勝證法，卻認為我已經接觸；對於自己沒有證得的殊勝證法，卻認為我已經證得，由此產生現在的慢、過去的慢、將來的慢，內心高傲自大、輕視他人。

【English Translation】 English version 'Humble conceit': Considering oneself slightly inferior when actually much less, thereby generating present, past, and future conceit, with a haughty and contemptuous mind. 'Perverse conceit': Claiming virtues one does not possess, thereby generating present, past, and future conceit, with a haughty and contemptuous mind. What is the 'bond of ignorance' (無明結)? It refers to ignorance regarding the three realms (三界) (the desire realm, the form realm, and the formless realm). What is the 'bond of views' (見結)? It refers to three views: the view of a self (有身見), the view of extremes (邊執見), and wrong views (邪見). 'View of a self' (有身見): Observing the five aggregates of clinging (五取蘊) (form, feeling, perception, mental formations, and consciousness) and clinging to 'I' or 'mine,' thereby giving rise to acceptance, delight, wisdom, observation, and views. 'View of extremes' (邊執見): Observing the five aggregates of clinging and clinging to annihilation or permanence, thereby giving rise to acceptance, delight, wisdom, observation, and views. 'Wrong views' (邪見): Slandering cause and effect, or slandering function, or destroying real events, thereby giving rise to acceptance, delight, wisdom, observation, and views. What is the 'bond of clinging' (取結)? It refers to two kinds of clinging: clinging to views (見取) and clinging to rules and rituals (戒禁取). 'Clinging to views' (見取): Observing the five aggregates of clinging and clinging to them as the best, the most superior, the most extreme, thereby giving rise to acceptance, delight, wisdom, observation, and views. 'Clinging to rules and rituals' (戒禁取): Observing the five aggregates of clinging and clinging to them as capable of purification, capable of liberation, capable of deliverance, thereby giving rise to acceptance, delight, wisdom, observation, and views. What is the 'bond of doubt' (疑結)? It refers to hesitation regarding the truth. What is the 'bond of jealousy' (嫉結)? It refers to a jealous mind. What is the 'bond of stinginess' (慳結)? It refers to a miserly mind. What is a 'fetter' (縛)? It refers to the various bonds also being called fetters. Furthermore, there are three fetters. Considering oneself equal to those who are inferior, thereby generating present, past, and future conceit, with a haughty and contemptuous mind. 'Conceit' (慢): Considering oneself equal to those who are inferior, thereby generating present, past, and future conceit, with a haughty and contemptuous mind. 'Excessive conceit' (過慢): Considering oneself superior to those who are inferior, or considering oneself equal to those who are superior, thereby generating present, past, and future conceit, with a haughty and contemptuous mind. 'Conceit beyond conceit' (慢過慢): Considering oneself superior to those who are superior, thereby generating present, past, and future conceit, with a haughty and contemptuous mind. 'Self-conceit' (我慢): Observing the five aggregates of clinging (色、受、想、行、識) and clinging to 'I' or 'mine,' thereby generating present, past, and future conceit, with a haughty and contemptuous mind. 'Increased conceit' (增上慢): Claiming to have attained superior qualities that one has not attained, claiming to have reached superior states that one has not reached, claiming to have experienced superior experiences that one has not experienced, claiming to have realized superior realizations that one has not realized, thereby generating present, past, and future conceit, with a haughty and contemptuous mind.

謂貪縛、瞋縛、癡縛。隨眠有七種，謂欲貪隨眠、瞋隨眠、有貪隨眠、慢隨眠、無明隨眠、見隨眠、疑隨眠。欲貪隨眠有五種，謂欲界系見苦集滅道、修所斷貪。瞋隨眠有五種，謂見苦集滅道、修所斷瞋。有貪隨眠有十種，謂色界系五，無色界系五。色界系五者，謂色界系見苦集滅道、修所斷貪。無色界系五亦爾。慢隨眠有十五種，謂欲界系五，色界系五，無色界系五。欲界系五者，謂欲界系見苦集滅道、修所斷慢。色無色界系各五亦爾。無明隨眠有十五種，謂欲界系五，色界系五，無色界系五。欲界系五者，謂欲界系見苦集滅道、修所斷無明。色無色界系各五亦爾。見隨眠有三十六種，謂欲界系十二，色界系十二，無色界系十二。欲界系十二者，謂欲界繫有身見、邊執見，見苦道所斷邪見、見取、戒禁取，見集滅所斷邪見、見取。色無色界系各十二亦爾。疑隨眠有十二種，謂欲界系四，色界系四，無色界系四。欲界系四者，謂欲界系見苦集滅道所斷疑。色無色界系各四亦爾。隨煩惱云何？謂諸隨眠亦名隨煩惱。有隨煩惱不名隨眠，謂除隨眠諸餘染污行蘊心所。纏有八種，謂惛沈、掉舉、睡眠、惡作、嫉、慳、無慚、無愧。

諸所有智者，有十智，謂法智、類智、他心智、世俗智、苦智、集智、滅智、道智、盡

【現代漢語翻譯】現代漢語譯本：所謂的貪縛、瞋縛、癡縛，指的是貪的束縛、嗔恨的束縛和愚癡的束縛。隨眠有七種，即欲貪隨眠（對慾望的貪戀）、瞋隨眠（嗔恨心）、有貪隨眠（對存在的貪戀）、慢隨眠（傲慢心）、無明隨眠（無知）、見隨眠（錯誤的見解）、疑隨眠（懷疑）。欲貪隨眠有五種，即欲界系（Kāmadhātu，指欲界）的見苦（Dukkha，苦諦）、見集（Samudaya，集諦）、見滅（Nirodha，滅諦）、見道（Mārga，道諦）、修所斷貪（通過修行才能斷除的貪）。瞋隨眠有五種，即見苦、見集、見滅、見道、修所斷瞋。有貪隨眠有十種，即色界系（Rūpadhātu，指色界）五種，無色界系（Arūpadhātu，指無色界）五種。色界系五種，即色界系見苦、見集、見滅、見道、修所斷貪。無色界系五種也是如此。慢隨眠有十五種，即欲界系五種，色界系五種，無色界系五種。欲界系五種，即欲界系見苦、見集、見滅、見道、修所斷慢。色界和無色界系各五種也是如此。無明隨眠有十五種，即欲界系五種，色界系五種，無色界系五種。欲界系五種，即欲界系見苦、見集、見滅、見道、修所斷無明。色界和無色界系各五種也是如此。見隨眠有三十六種，即欲界系十二種，色界系十二種，無色界系十二種。欲界系十二種，即欲界繫有身見（Sakkāya-ditthi，認為五蘊為我）、邊執見（Antagāhika-ditthi，執著于斷常二邊）、見苦道所斷邪見（Micchā-ditthi，錯誤的見解）、見取（Ditthupadana，執取錯誤的見解）、戒禁取（Sīlabbatupadana，執取錯誤的戒律和禁忌），見集滅所斷邪見、見取。色界和無色界系各十二種也是如此。疑隨眠有十二種，即欲界系四種，色界系四種，無色界系四種。欲界系四種，即欲界系見苦、見集、見滅、見道所斷疑。色界和無色界系各四種也是如此。隨煩惱是什麼？所有隨眠也稱為隨煩惱。有些隨煩惱不稱為隨眠，即除了隨眠之外的各種染污的行蘊心所（Saṅkhāra-khandha，行蘊）。纏有八種，即惛沈（Styana，精神萎靡）、掉舉（Auddhatya，心神不定）、睡眠（Middha，昏睡）、惡作（Kaukṛtya，後悔）、嫉（Irshya，嫉妒）、慳（Matsarya，吝嗇）、無慚（Ahrikya，不知羞恥）、無愧（Anapatrapya，不知慚愧）。所有具有智慧的人，有十種智慧，即法智（Dharma-jñāna，對法的智慧）、類智（Anvaya-jñāna，對類的智慧）、他心智（Paracitta-jñāna，瞭解他人內心的智慧）、世俗智（Saṃvṛti-jñāna，對世俗的智慧）、苦智（Dukkha-jñāna，對苦的智慧）、集智（Samudaya-jñāna，對集（苦的根源）的智慧）、滅智（Nirodha-jñāna，對滅（苦的止息）的智慧）、道智（Mārga-jñāna，對道的智慧）、盡智

【English Translation】 English version: These are called the bonds of greed, the bonds of hatred, and the bonds of delusion. There are seven types of latent tendencies (anusaya), namely, the latent tendency of desire-greed, the latent tendency of hatred, the latent tendency of existence-greed, the latent tendency of conceit, the latent tendency of ignorance, the latent tendency of views, and the latent tendency of doubt. There are five types of the latent tendency of desire-greed, namely, desire-realm-related (Kāmadhātu) views regarding suffering (Dukkha), its origin (Samudaya), its cessation (Nirodha), the path (Mārga), and greed that is abandoned through cultivation (bhāvanā). There are five types of the latent tendency of hatred, namely, views regarding suffering, its origin, its cessation, the path, and hatred that is abandoned through cultivation. There are ten types of the latent tendency of existence-greed, namely, five related to the form realm (Rūpadhātu) and five related to the formless realm (Arūpadhātu). The five related to the form realm are views regarding suffering, its origin, its cessation, the path, and greed that is abandoned through cultivation. The five related to the formless realm are the same. There are fifteen types of the latent tendency of conceit, namely, five related to the desire realm, five related to the form realm, and five related to the formless realm. The five related to the desire realm are desire-realm-related views regarding suffering, its origin, its cessation, the path, and conceit that is abandoned through cultivation. The five related to the form and formless realms are the same. There are fifteen types of the latent tendency of ignorance, namely, five related to the desire realm, five related to the form realm, and five related to the formless realm. The five related to the desire realm are desire-realm-related views regarding suffering, its origin, its cessation, the path, and ignorance that is abandoned through cultivation. The five related to the form and formless realms are the same. There are thirty-six types of the latent tendency of views, namely, twelve related to the desire realm, twelve related to the form realm, and twelve related to the formless realm. The twelve related to the desire realm are desire-realm-related views of self (Sakkāya-ditthi), views of extremes (Antagāhika-ditthi), wrong views (Micchā-ditthi) abandoned through seeing suffering and the path, clinging to views (Ditthupadana), clinging to rites and rituals (Sīlabbatupadana), wrong views and clinging to views abandoned through seeing the origin and cessation. The twelve related to the form and formless realms are the same. There are twelve types of the latent tendency of doubt, namely, four related to the desire realm, four related to the form realm, and four related to the formless realm. The four related to the desire realm are desire-realm-related doubts abandoned through seeing suffering, its origin, its cessation, and the path. The four related to the form and formless realms are the same. What are the secondary defilements (upaklesha)? All latent tendencies are also called secondary defilements. Some secondary defilements are not called latent tendencies, namely, all other defiled mental factors of the aggregate of mental formations (Saṅkhāra-khandha) except for the latent tendencies. There are eight types of entanglements (paryavasthana), namely, dullness (Styana), restlessness (Auddhatya), sleepiness (Middha), remorse (Kaukṛtya), jealousy (Irshya), stinginess (Matsarya), shamelessness (Ahrikya), and lack of embarrassment (Anapatrapya). All those who possess wisdom have ten types of wisdom, namely, knowledge of the Dharma (Dharma-jñāna), knowledge of inference (Anvaya-jñāna), knowledge of the minds of others (Paracitta-jñāna), conventional knowledge (Saṃvṛti-jñāna), knowledge of suffering (Dukkha-jñāna), knowledge of the origin (Samudaya-jñāna), knowledge of cessation (Nirodha-jñāna), knowledge of the path (Mārga-jñāna), knowledge of exhaustion

智、無生智。法智云何？謂緣欲界系諸行諸行因諸行滅諸行能斷道諸無漏智。復有緣法智及法智地諸無漏智亦名法智。類智云何？謂緣色無色界系諸行諸行因諸行滅諸行能斷道諸無漏智。復有緣類智及類智地諸無漏智亦名類智。他心智云何？謂若智修所成，是修果依止，修已得不失智，欲色界系和合現前他心心所及一分無漏他心心所，皆名他心智。世俗智云何？謂諸有漏慧。苦智云何？謂於五取蘊思惟非常、苦、空、非我所起無漏智。集智云何？謂于有漏因思惟因、集、生、緣所起無漏智。滅智云何？謂于擇滅思惟滅、靜、妙、離所起無漏智。道智云何？謂于聖道思惟道、如、行、出所起無漏智。盡智云何？謂自遍知，我已知苦、我已斷集、我已證滅、我已修道，由此而起智見明覺、解慧光觀，皆名盡智。無生智云何？謂自遍知，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，由此而起智見明覺、解慧光觀，皆名無生智。諸所有見者，且諸智亦名見。有見非智，諸八現觀邊忍。一苦法智忍；二苦類智忍；三集法智忍；四集類智忍；五滅法智忍；六滅類智忍；七道法智忍；八道類智忍。諸所有現觀者，若智若見俱名現觀。

得云何？謂得諸法。無想定云何？謂已離遍凈染、未離上

【現代漢語翻譯】現代漢語譯本：智、無生智是什麼？法智是什麼？是指緣于欲界所繫諸行、諸行之因、諸行之滅、諸行之能斷之道，所生的各種無漏智。還有緣於法智以及法智之地的各種無漏智，也叫做做法智。類智是什麼？是指緣於色界、無色界所繫諸行、諸行之因、諸行之滅、諸行之能斷之道，所生的各種無漏智。還有緣于類智以及類智之地的各種無漏智，也叫做類智。他心智是什麼？是指如果某種智慧是修習所成就的，是修習之果的所依，修習之後獲得且不會失去的智慧，緣于欲界、色界所繫和合現前的他人之心、心所，以及一部分無漏的他心、心所，都叫做他心智。世俗智是什麼？是指各種有漏的智慧。苦智是什麼？是指對於五取蘊（panchopadanaskandha）思惟非常、苦、空、非我所而生起的無漏智。集智是什麼？是指對於有漏之因思惟因、集、生、緣所生起的無漏智。滅智是什麼？是指對於擇滅（nirodha-satya）思惟滅、靜、妙、離所生起的無漏智。道智是什麼？是指對於聖道（arya-marga）思惟道、如、行、出所生起的無漏智。盡智是什麼？是指自己完全知曉，『我已經知苦、我已經斷集、我已經證滅、我已經修道』，由此而生起的智慧、見解、明覺、理解、智慧之光、觀照，都叫做盡智。無生智是什麼？是指自己完全知曉，『我已經知苦，不再需要知苦；我已經斷集，不再需要斷集；我已經證滅，不再需要證滅；我已經修道，不再需要修道』，由此而生起的智慧、見解、明覺、理解、智慧之光、觀照，都叫做無生智。所有被稱為『見』的，其實各種『智』也叫做『見』。有『見』不是『智』的，是指八現觀邊忍：一、苦法智忍；二、苦類智忍；三、集法智忍；四、集類智忍；五、滅法智忍；六、滅類智忍；七、道法智忍；八、道類智忍。所有被稱為『現觀』的，無論是『智』還是『見』，都可以叫做『現觀』。

『得』是什麼？是指獲得各種法。無想定是什麼？是指已經脫離遍凈天的染污，但還未脫離上

【English Translation】 English version: What are wisdom (jnana) and the wisdom of non-origination (anutpada-jnana)? What is knowledge of the Dharma (dharma-jnana)? It refers to the various uncontaminated wisdoms that arise from contemplating the conditioned phenomena of the desire realm, the causes of these phenomena, the cessation of these phenomena, and the path that leads to the cessation of these phenomena. Furthermore, the various uncontaminated wisdoms that arise from contemplating the knowledge of the Dharma itself and the ground of the knowledge of the Dharma are also called knowledge of the Dharma. What is knowledge of analogy (anvaya-jnana)? It refers to the various uncontaminated wisdoms that arise from contemplating the conditioned phenomena of the form and formless realms, the causes of these phenomena, the cessation of these phenomena, and the path that leads to the cessation of these phenomena. Furthermore, the various uncontaminated wisdoms that arise from contemplating the knowledge of analogy itself and the ground of the knowledge of analogy are also called knowledge of analogy. What is knowledge of the minds of others (paracitta-jnana)? It refers to the wisdom that is cultivated and attained, that is the basis of the fruit of cultivation, that is gained through cultivation and not lost, and that cognizes the minds and mental factors of others in the desire and form realms, as well as a portion of the uncontaminated minds and mental factors of others. All of these are called knowledge of the minds of others. What is conventional wisdom (samvriti-jnana)? It refers to all contaminated wisdom. What is knowledge of suffering (duhkha-jnana)? It refers to the uncontaminated wisdom that arises from contemplating the five aggregates of grasping (panchopadanaskandha) as impermanent, suffering, empty, and not-self. What is knowledge of the origin (samudaya-jnana)? It refers to the uncontaminated wisdom that arises from contemplating the causes of contaminated phenomena as cause, origin, production, and condition. What is knowledge of cessation (nirodha-jnana)? It refers to the uncontaminated wisdom that arises from contemplating cessation (nirodha-satya) as cessation, tranquility, exquisiteness, and separation. What is knowledge of the path (marga-jnana)? It refers to the uncontaminated wisdom that arises from contemplating the noble path (arya-marga) as path, suchness, practice, and deliverance. What is exhaustive knowledge (ksaya-jnana)? It refers to the wisdom, insight, clarity, understanding, light of wisdom, and contemplation that arise from fully knowing oneself: 'I have known suffering, I have abandoned origin, I have realized cessation, I have cultivated the path.' All of these are called exhaustive knowledge. What is the wisdom of non-origination (anutpada-jnana)? It refers to the wisdom, insight, clarity, understanding, light of wisdom, and contemplation that arise from fully knowing oneself: 'I have known suffering, there is no more suffering to be known; I have abandoned origin, there is no more origin to be abandoned; I have realized cessation, there is no more cessation to be realized; I have cultivated the path, there is no more path to be cultivated.' All of these are called the wisdom of non-origination. Among all that are called 'views,' various 'wisdoms' are also called 'views.' There are 'views' that are not 'wisdoms,' referring to the eight acceptances associated with the edge of insight: 1. Acceptance of the knowledge of the Dharma regarding suffering; 2. Acceptance of the knowledge of analogy regarding suffering; 3. Acceptance of the knowledge of the Dharma regarding origin; 4. Acceptance of the knowledge of analogy regarding origin; 5. Acceptance of the knowledge of the Dharma regarding cessation; 6. Acceptance of the knowledge of analogy regarding cessation; 7. Acceptance of the knowledge of the Dharma regarding the path; 8. Acceptance of the knowledge of analogy regarding the path. Among all that are called 'insight,' both 'wisdom' and 'view' can be called 'insight'.

What is 'attainment' (prapti)? It refers to the attainment of various dharmas. What is the cessation of perception (asamjna-samapatti)? It refers to having departed from the defilements of the Pure Abode realm, but not yet having departed from the higher

染，出離想作意，為先心心所滅。滅定云何？謂已離無所有處染，止息想作意，為先心心所滅。無想事云何？謂生無想有情天中心心所滅。命根云何？謂三界壽。眾同分云何？謂有情同類性。依得云何？謂得所依。處事得云何？謂得諸蘊。處得云何？謂得內外處。生云何？謂令諸蘊起。老云何？謂令諸蘊熟。住云何？謂令已生諸行不壞。無常云何？謂令已生諸行滅壞。名身云何？謂增語。句身云何？謂字滿。文身云何？謂字眾。虛空云何？謂體空虛，寬曠無礙，不障色行。非擇滅云何？謂滅非離系。擇滅云何？謂滅是離系。

品類足論辯諸智品第二之一

有十智，如前說。法智何所緣？謂緣欲界系諸行及一分無漏法。類智何所緣？謂緣色無色界系諸行及一分無漏法。他心智何所緣？謂緣欲色界系和合現前他心心所及一分無漏他心心所。世俗智何所緣？謂緣一切法。苦智何所緣？謂緣五取蘊。集智何所緣？謂緣有漏因。滅智何所緣？謂緣擇滅。道智何所緣？謂緣學無學法。盡智何所緣？謂緣一切有為法及擇滅。無生智何所緣？謂緣一切有為法及擇滅。何故法智緣欲界系諸行及一分無漏法？答：法智知欲界系諸行諸行因諸行滅諸行能斷道故。何故類智緣色無色界系諸行及一分無漏法？答：類智知色無色界系諸

【現代漢語翻譯】現代漢語譯本染，出離想作意（通過作意來出離對欲界的貪染），是心和心所的滅盡。滅盡定是什麼？是指已經脫離了無所有處（禪定的一種境界）的貪染，通過止息想作意，而使心和心所滅盡。無想事是什麼？是指生於無想有情天（一種天界）的眾生的心和心所滅盡。命根是什麼？是指三界（欲界、色界、無色界）眾生的壽命。眾同分是什麼？是指有情眾生共同的類別屬性。依得是什麼？是指獲得所依賴的事物。處事得是什麼？是指獲得諸蘊（五蘊，即色、受、想、行、識）。處得是什麼？是指獲得內外處（十二處，即六根和六境）。生是什麼？是指使諸蘊生起。老是什麼？是指使諸蘊成熟衰老。住是什麼？是指使已經產生的諸行（一切有為法）不壞滅。無常是什麼？是指使已經產生的諸行滅壞。名身是什麼？是指增語（表達概念的語言單位）。句身是什麼？是指字滿（完整的句子）。文身是什麼？是指字眾（多個字的集合）。虛空是什麼？是指體性空虛，寬廣無礙，不障礙色法的執行。非擇滅是什麼？是指滅不是通過離系（脫離煩惱的繫縛）而實現的。擇滅是什麼？是指滅是通過離系而實現的。

《品類足論》辯諸智品第二之一

有十種智慧，如前面所說。法智緣什麼？是緣欲界所繫的一切行（有為法）以及一部分無漏法。類智緣什麼？是緣色界和無色界所繫的一切行以及一部分無漏法。他心智緣什麼？是緣欲界所繫的和合現前的他人之心和心所，以及一部分無漏的他心和心所。世俗智緣什麼？是緣一切法。苦智緣什麼？是緣五取蘊（執取為我的五蘊）。集智緣什麼？是緣有漏的因。滅智緣什麼？是緣擇滅。道智緣什麼？是緣有學和無學法。盡智緣什麼？是緣一切有為法以及擇滅。無生智緣什麼？是緣一切有為法以及擇滅。為什麼法智緣欲界所繫的一切行以及一部分無漏法？回答：因為法智慧夠知曉欲界所繫的一切行、一切行的因、一切行的滅、一切行能斷之道。為什麼類智緣色界和無色界所繫的一切行以及一部分無漏法？回答：因為類智慧夠知曉色界和無色界所繫的一切

【English Translation】 English version '染 (Raga)' [Attachment], the thought of detachment arising through '作意 (Manasikara)' [attention/volition], is the cessation of mind and mental factors. What is '滅定 (Nirodha-samapatti)' [Cessation Attainment]? It refers to the cessation of mind and mental factors, preceded by abandoning attachment to the '無所有處 (Akincanyayatana)' [Sphere of Nothingness], and by ceasing thought through '作意 (Manasikara)' [attention/volition]. What is '無想事 (Asanjnasattvah)' [Non-Perception Realm]? It refers to the cessation of mind and mental factors in the '無想有情天 (Asanjnasattvadeva)' [Realm of Non-Perception Beings]. What is '命根 (Jivitendriya)' [Life Faculty]? It refers to the lifespan in the three realms [Desire Realm, Form Realm, Formless Realm]. What is '眾同分 (Nikayasabhaga)' [Community of Kind]? It refers to the commonality of nature among sentient beings. What is '依得 (Asraya-labha)' [Attainment of Support]? It refers to obtaining what is relied upon. What is '處事得 (Ayatana-vastu-labha)' [Attainment of the Basis of the Sense Spheres]? It refers to obtaining the aggregates [Skandhas]. What is '處得 (Ayatana-labha)' [Attainment of the Sense Spheres]? It refers to obtaining the internal and external sense spheres [Ayatanas]. What is '生 (Jati)' [Birth]? It refers to causing the aggregates to arise. What is '老 (Jara)' [Aging]? It refers to causing the aggregates to mature. What is '住 (Sthiti)' [Duration]? It refers to preventing the already arisen phenomena from decaying. What is '無常 (Anitya)' [Impermanence]? It refers to causing the already arisen phenomena to perish. What is '名身 (Nama-kaya)' [Body of Names]? It refers to linguistic expressions. What is '句身 (Pada-kaya)' [Body of Phrases]? It refers to complete words. What is '文身 (Vyanjana-kaya)' [Body of Syllables]? It refers to a collection of words. What is '虛空 (Akasa)' [Space]? It refers to being empty in nature, vast and unobstructed, not hindering the movement of form. What is '非擇滅 (Apratisankhya-nirodha)' [Non-Analytical Cessation]? It refers to cessation that is not achieved through detachment. What is '擇滅 (Pratisankhya-nirodha)' [Analytical Cessation]? It refers to cessation that is achieved through detachment.

《Prakaranapada》, Section on Discriminating the Wisdoms, Second of One

There are ten wisdoms, as previously stated. What does '法智 (Dharma-jnana)' [Wisdom of Dharma] cognize? It cognizes phenomena associated with the Desire Realm and a portion of unconditioned [無漏 (Anasrava)] dharmas. What does '類智 (Anvaya-jnana)' [Wisdom of Inference] cognize? It cognizes phenomena associated with the Form and Formless Realms and a portion of unconditioned dharmas. What does '他心智 (Para-citta-jnana)' [Wisdom of Others' Minds] cognize? It cognizes the combined and presently manifest minds and mental factors of others associated with the Desire Realm, and a portion of unconditioned minds and mental factors of others. What does '世俗智 (Samvrti-jnana)' [Conventional Wisdom] cognize? It cognizes all dharmas. What does '苦智 (Dukkha-jnana)' [Wisdom of Suffering] cognize? It cognizes the five aggregates of grasping [五取蘊 (Panca-upadanaskandha)]. What does '集智 (Samudaya-jnana)' [Wisdom of Origin] cognize? It cognizes conditioned causes. What does '滅智 (Nirodha-jnana)' [Wisdom of Cessation] cognize? It cognizes analytical cessation [擇滅 (Pratisankhya-nirodha)]. What does '道智 (Marga-jnana)' [Wisdom of the Path] cognize? It cognizes the dharmas of learners and non-learners. What does '盡智 (Ksaya-jnana)' [Wisdom of Exhaustion] cognize? It cognizes all conditioned dharmas and analytical cessation. What does '無生智 (Anutpada-jnana)' [Wisdom of Non-Arising] cognize? It cognizes all conditioned dharmas and analytical cessation. Why does '法智 (Dharma-jnana)' [Wisdom of Dharma] cognize phenomena associated with the Desire Realm and a portion of unconditioned dharmas? Answer: Because '法智 (Dharma-jnana)' [Wisdom of Dharma] knows the phenomena associated with the Desire Realm, the causes of those phenomena, the cessation of those phenomena, and the path that leads to the cessation of those phenomena. Why does '類智 (Anvaya-jnana)' [Wisdom of Inference] cognize phenomena associated with the Form and Formless Realms and a portion of unconditioned dharmas? Answer: Because '類智 (Anvaya-jnana)' [Wisdom of Inference] knows the phenomena associated with the Form and Formless Realms.

行諸行因諸行滅諸行能斷道故。何故他心智緣欲色界系和合現前他心心所及一分無漏他心心所？答：他心智知欲色界系和合現前他心心所及一分無漏他心心所故。何故世俗智緣一切法？答：世俗智知一切法，或如理所引、或不如理所引、或非如理非不如理所引故。何故苦智緣五取蘊？答：苦智知五取蘊非常、苦、空、非我故。何故集智緣有漏因？答：集智知有漏因因、集、生、緣故。何故滅智緣擇滅？答：滅智知擇滅滅、靜、妙、離故。何故道智緣學無學法？答：道智知學無學法道、如、行、出故。何故盡智緣一切有為法及擇滅？答：盡智自遍知，我已知苦、我已斷集、我已證滅、我已修道故。何故無生智緣一切有為法及擇滅？答：無生智自遍知，我已知苦不復當知、我已斷集不復當斷、我已證滅不復當證、我已修道不復當修故。

法智是幾智全、幾智少分？答：法智是法智全，七智少分，謂他心智、苦智、集智、滅智、道智、盡智、無生智。類智是幾智全、幾智少分？答：類智是類智全，七智少分，謂他心智、苦智、集智、滅智、道智、盡智、無生智。他心智是幾智全、幾智少分？答：他心智是他心智全，四智少分，謂法智、類智、世俗智、道智。世俗智是幾智全、幾智少分？答：世俗智是世俗智全，一智少

【現代漢語翻譯】現代漢語譯本：問：因為諸行的因、諸行的滅以及諸行能斷之道，為什麼他心智會緣于欲界系（kāmadhātu，指眾生輪迴的慾望領域）和合現前的他心心所，以及一部分無漏的他心心所？答：因為他心智慧夠知曉欲界系和合現前的他心心所，以及一部分無漏的他心心所。問：為什麼世俗智會緣於一切法？答：因為世俗智慧夠知曉一切法，或者如理所引（符合真理的引導），或者不如理所引（不符合真理的引導），或者非如理非不如理所引（既不符合也不違背真理的引導）。問：為什麼苦智會緣於五取蘊（pañcupādānakkhandha，構成經驗存在的五種聚合：色、受、想、行、識）？答：因為苦智慧夠知曉五取蘊是無常（anitya，變化無常）、苦（duhkha，痛苦）、空（sunyata，空虛）、非我（anatta，無我）的。問：為什麼集智會緣于有漏因（sāsrava hetu，導致煩惱和輪迴的因）？答：因為集智慧夠知曉有漏因是因（hetu，原因）、集（samudaya，產生）、生（pabhava，出現）、緣（paccaya，條件）的。問：為什麼滅智會緣于擇滅（nirodha，通過智慧選擇而達到的寂滅狀態）？答：因為滅智慧夠知曉擇滅是滅（nirodha，止息）、靜（santa，寂靜）、妙（panita，殊勝）、離（nissarana，解脫）的。問：為什麼道智會緣于學無學法（saiksa-asiksa dharma，有待學習和無需再學習的法）？答：因為道智慧夠知曉學無學法是道（magga，道路）、如（tathata，真如）、行（patipada，修行）、出（niyyana，出離）的。問：為什麼盡智會緣於一切有為法（samskrta dharma，由因緣和合而成的法）以及擇滅？答：因為盡智慧夠自己完全知曉：『我已經知曉苦，我已經斷除集，我已經證得滅，我已經修習道。』問：為什麼無生智會緣於一切有為法以及擇滅？答：因為無生智慧夠自己完全知曉：『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。』問：法智是幾種智的全部，幾種智的小部分？答：法智是法智的全部，七種智的小部分，即他心智、苦智、集智、滅智、道智、盡智、無生智。問：類智是幾種智的全部，幾種智的小部分？答：類智是類智的全部，七種智的小部分，即他心智、苦智、集智、滅智、道智、盡智、無生智。問：他心智是幾種智的全部，幾種智的小部分？答：他心智是他心智的全部，四種智的小部分，即法智、類智、世俗智、道智。問：世俗智是幾種智的全部，幾種智的小部分？答：世俗智是世俗智的全部，一種智的小部分

【English Translation】 English version: Question: Because of the cause of all phenomena, the cessation of all phenomena, and the path that leads to the cessation of all phenomena, why does the knowledge of others' minds cognize the mental states associated with desire realm (kāmadhātu, the realm of desire where beings are reborn) that are presently arising, as well as a portion of the undefiled mental states of others? Answer: Because the knowledge of others' minds knows the mental states associated with the desire realm that are presently arising, as well as a portion of the undefiled mental states of others. Question: Why does conventional knowledge cognize all phenomena? Answer: Because conventional knowledge knows all phenomena, whether they are induced by reason, not induced by reason, or neither induced nor not induced by reason. Question: Why does the knowledge of suffering cognize the five aggregates of clinging (pañcupādānakkhandha, the five aggregates that constitute conditioned existence: form, feeling, perception, mental formations, and consciousness)? Answer: Because the knowledge of suffering knows that the five aggregates of clinging are impermanent (anitya, transient), suffering (duhkha, painful), empty (sunyata, void), and not-self (anatta, without a permanent self). Question: Why does the knowledge of the origin cognize defiled causes (sāsrava hetu, causes that lead to suffering and rebirth)? Answer: Because the knowledge of the origin knows that defiled causes are causes (hetu, reasons), origin (samudaya, arising), production (pabhava, coming into being), and conditions (paccaya, circumstances). Question: Why does the knowledge of cessation cognize cessation through discrimination (nirodha, the state of cessation attained through wisdom)? Answer: Because the knowledge of cessation knows that cessation through discrimination is cessation (nirodha, stopping), peaceful (santa, tranquil), excellent (panita, sublime), and liberation (nissarana, release). Question: Why does the knowledge of the path cognize the paths of learners and non-learners (saiksa-asiksa dharma, the paths of those still learning and those who have completed their learning)? Answer: Because the knowledge of the path knows that the paths of learners and non-learners are the path (magga, the way), suchness (tathata, thusness), practice (patipada, conduct), and deliverance (niyyana, escape). Question: Why does the knowledge of exhaustion cognize all conditioned phenomena (samskrta dharma, phenomena that arise from causes and conditions) and cessation through discrimination? Answer: Because the knowledge of exhaustion fully knows: 'I have known suffering, I have abandoned the origin, I have realized cessation, I have cultivated the path.' Question: Why does the knowledge of non-arising cognize all conditioned phenomena and cessation through discrimination? Answer: Because the knowledge of non-arising fully knows: 'I have known suffering, I no longer need to know it; I have abandoned the origin, I no longer need to abandon it; I have realized cessation, I no longer need to realize it; I have cultivated the path, I no longer need to cultivate it.' Question: Of how many types of knowledge is the knowledge of the Dharma the entirety, and of how many types of knowledge is it a portion? Answer: The knowledge of the Dharma is the entirety of the knowledge of the Dharma, and a portion of seven types of knowledge, namely, the knowledge of others' minds, the knowledge of suffering, the knowledge of the origin, the knowledge of cessation, the knowledge of the path, the knowledge of exhaustion, and the knowledge of non-arising. Question: Of how many types of knowledge is the knowledge of analogy the entirety, and of how many types of knowledge is it a portion? Answer: The knowledge of analogy is the entirety of the knowledge of analogy, and a portion of seven types of knowledge, namely, the knowledge of others' minds, the knowledge of suffering, the knowledge of the origin, the knowledge of cessation, the knowledge of the path, the knowledge of exhaustion, and the knowledge of non-arising. Question: Of how many types of knowledge is the knowledge of others' minds the entirety, and of how many types of knowledge is it a portion? Answer: The knowledge of others' minds is the entirety of the knowledge of others' minds, and a portion of four types of knowledge, namely, the knowledge of the Dharma, the knowledge of analogy, conventional knowledge, and the knowledge of the path. Question: Of how many types of knowledge is conventional knowledge the entirety, and of how many types of knowledge is it a portion? Answer: Conventional knowledge is the entirety of conventional knowledge, and a portion of one type of knowledge

分，謂他心智。苦智是幾智全、幾智少分？答：苦智是苦智全，四智少分，謂法智、類智、盡智、無生智。集智、滅智應知亦爾。道智是幾智全、幾智少分？答：道智是道智全，五智少分，謂法智、類智、他心智、盡智、無生智。盡智是幾智全、幾智少分？答：盡智是盡智全，六智少分，謂法智、類智、苦智、集智、滅智、道智。無生智亦爾。

何故法智是法智全？答：法智知欲界系諸行諸行因諸行滅諸行能斷道故。何故法智是他心智少分？答：法智知欲界系諸行能斷道中他無漏心心所故。何故法智是苦智少分？答：法智知欲界系五取蘊非常、苦、空、非我故。何故法智是集智少分？答：法智知欲界系諸行因因、集、生、緣故。何故法智是滅智少分？答：法智知欲界系諸行滅滅、靜、妙、離故。何故法智是道智少分？答：法智知欲界系諸行能斷道道、如、行、出故。何故法智是盡智少分？答：法智自遍知，我已知欲界系諸行苦、我已斷欲界系諸行集、我已證欲界系諸行滅、我已修欲界系諸行能斷道故。何故法智是無生智少分？答：法智自遍知，我已知欲界系諸行苦不復當知、我已斷欲界系諸行集不復當斷、我已證欲界系諸行滅不復當證、我已修欲界系諸行能斷道不復當修故。何故類智是類智全？答：類智知色無

【現代漢語翻譯】現代漢語譯本問：什麼是他心智（Paracitta-ñāṇa，知他人心念的智慧）？答：是指知他人心智的智慧。問：苦智（Dukkha-ñāṇa，知苦諦的智慧）是幾種智慧的全部，幾種智慧的小部分？答：苦智是苦智的全部，四種智慧的小部分，即法智（Dhamma-ñāṇa，知欲界法的智慧）、類智（Anvaya-ñāṇa，知色界、無色界法的智慧）、盡智（Khaya-ñāṇa，知煩惱已盡的智慧）、無生智（Anuppāda-ñāṇa，知煩惱不再生的智慧）。集智（Samudaya-ñāṇa，知集諦的智慧）、滅智（Nirodha-ñāṇa，知滅諦的智慧）也應如此理解。問：道智（Magga-ñāṇa，知道諦的智慧）是幾種智慧的全部，幾種智慧的小部分？答：道智是道智的全部，五種智慧的小部分，即法智、類智、他心智、盡智、無生智。問：盡智是幾種智慧的全部，幾種智慧的小部分？答：盡智是盡智的全部，六種智慧的小部分，即法智、類智、苦智、集智、滅智、道智。無生智也應如此理解。問：為什麼說法智是法智的全部？答：因為法智知欲界系諸行、諸行之因、諸行之滅、諸行能斷之道。問：為什麼說法智是他心智的小部分？答：因為法智知欲界系諸行能斷之道中他人的無漏心和心所。問：為什麼說法智是苦智的小部分？答：因為法智知欲界系五取蘊（Pañcupādānakkhandha，色、受、想、行、識五種聚合）非常、苦、空、非我。問：為什麼說法智是集智的小部分？答：因為法智知欲界系諸行之因，即因、集、生、緣。問：為什麼說法智是滅智的小部分？答：因為法智知欲界系諸行之滅，即滅、靜、妙、離。問：為什麼說法智是道智的小部分？答：因為法智知欲界系諸行能斷之道，即道、如、行、出。問：為什麼說法智是盡智的小部分？答：因為法智自遍知，『我已知欲界系諸行之苦、我已斷欲界系諸行之集、我已證欲界系諸行之滅、我已修欲界系諸行能斷之道』。問：為什麼說法智是無生智的小部分？答：因為法智自遍知，『我已知欲界系諸行之苦，不復應當知；我已斷欲界系諸行之集，不復應當斷；我已證欲界系諸行之滅，不復應當證；我已修欲界系諸行能斷之道，不復應當修』。問：為什麼說類智是類智的全部？答：類智知色界、無色界...

【English Translation】 English version Question: What is Paracitta-ñāṇa (knowledge of the minds of others)? Answer: It refers to the wisdom that knows the minds of others. Question: Of how many knowledges is Dukkha-ñāṇa (knowledge of suffering) the entirety, and of how many is it a small part? Answer: Dukkha-ñāṇa is the entirety of Dukkha-ñāṇa, and a small part of four knowledges, namely Dhamma-ñāṇa (knowledge of the Dhamma in the desire realm), Anvaya-ñāṇa (knowledge of the Dhamma in the form and formless realms), Khaya-ñāṇa (knowledge of the exhaustion of defilements), and Anuppāda-ñāṇa (knowledge of the non-arising of defilements). Samudaya-ñāṇa (knowledge of the origin of suffering) and Nirodha-ñāṇa (knowledge of the cessation of suffering) should also be understood in the same way. Question: Of how many knowledges is Magga-ñāṇa (knowledge of the path) the entirety, and of how many is it a small part? Answer: Magga-ñāṇa is the entirety of Magga-ñāṇa, and a small part of five knowledges, namely Dhamma-ñāṇa, Anvaya-ñāṇa, Paracitta-ñāṇa, Khaya-ñāṇa, and Anuppāda-ñāṇa. Question: Of how many knowledges is Khaya-ñāṇa the entirety, and of how many is it a small part? Answer: Khaya-ñāṇa is the entirety of Khaya-ñāṇa, and a small part of six knowledges, namely Dhamma-ñāṇa, Anvaya-ñāṇa, Dukkha-ñāṇa, Samudaya-ñāṇa, Nirodha-ñāṇa, and Magga-ñāṇa. Anuppāda-ñāṇa should also be understood in the same way. Question: Why is it said that Dhamma-ñāṇa is the entirety of Dhamma-ñāṇa? Answer: Because Dhamma-ñāṇa knows the formations of the desire realm, the causes of these formations, the cessation of these formations, and the path that leads to the cessation of these formations. Question: Why is it said that Dhamma-ñāṇa is a small part of Paracitta-ñāṇa? Answer: Because Dhamma-ñāṇa knows the undefiled mind and mental factors of others in the path that leads to the cessation of the formations of the desire realm. Question: Why is it said that Dhamma-ñāṇa is a small part of Dukkha-ñāṇa? Answer: Because Dhamma-ñāṇa knows that the five aggregates subject to clinging (Pañcupādānakkhandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) in the desire realm are impermanent, suffering, empty, and not-self. Question: Why is it said that Dhamma-ñāṇa is a small part of Samudaya-ñāṇa? Answer: Because Dhamma-ñāṇa knows the causes of the formations of the desire realm, namely cause, origin, arising, and condition. Question: Why is it said that Dhamma-ñāṇa is a small part of Nirodha-ñāṇa? Answer: Because Dhamma-ñāṇa knows the cessation of the formations of the desire realm, namely cessation, tranquility, excellence, and liberation. Question: Why is it said that Dhamma-ñāṇa is a small part of Magga-ñāṇa? Answer: Because Dhamma-ñāṇa knows the path that leads to the cessation of the formations of the desire realm, namely path, rightness, practice, and escape. Question: Why is it said that Dhamma-ñāṇa is a small part of Khaya-ñāṇa? Answer: Because Dhamma-ñāṇa knows for itself, 'I have known the suffering of the formations of the desire realm, I have abandoned the origin of the formations of the desire realm, I have realized the cessation of the formations of the desire realm, I have cultivated the path that leads to the cessation of the formations of the desire realm'. Question: Why is it said that Dhamma-ñāṇa is a small part of Anuppāda-ñāṇa? Answer: Because Dhamma-ñāṇa knows for itself, 'I have known the suffering of the formations of the desire realm, and there is no more to know; I have abandoned the origin of the formations of the desire realm, and there is no more to abandon; I have realized the cessation of the formations of the desire realm, and there is no more to realize; I have cultivated the path that leads to the cessation of the formations of the desire realm, and there is no more to cultivate'. Question: Why is it said that Anvaya-ñāṇa is the entirety of Anvaya-ñāṇa? Answer: Anvaya-ñāṇa knows the form and formless realms...

色界系諸行諸行因諸行滅諸行能斷道故。何故類智是他心智少分？答：類智知色無色界系諸行能斷道中他無漏心心所故。何故類智是苦智少分？答：類智知色無色界系五取蘊非常、苦、空、非我故。何故類智是集智少分？答：類智知色無色界系諸行因因、集、生、緣故。何故類智是滅智少分？答：類智知色無色界系諸行滅滅、靜、妙、離故。何故類智是道智少分？答：類智知色無色界系諸行能斷道道、如、行、出故。何故類智是盡智少分？答：類智自遍知，我已知色無色界系諸行苦、我已斷色無色界系諸行集、我已證色無色界系諸行滅、我已修色無色界系諸行能斷道故。何故類智是無生智少分？答：類智自遍知，我已知色無色界系諸行苦不復當知、我已斷色無色界系諸行集不復當斷、我已證色無色界系諸行滅不復當證、我已修色無色界系諸行能斷道不復當修故。

何故他心智是他心智全？答：他心智知欲色界系和合現前他心心所及一分無漏他心心所故。何故他心智是法智少分？答：他心智知欲界系諸行能斷道中他無漏心心所故。何故他心智是類智少分？答：他心智知色無色界系諸行能斷道中他無漏心心所故。何故他心智是世俗智少分？答：他心智知他有漏心心所故。何故他心智是道智少分？答：他心智知聖道中

{ "translations": [ "現代漢語譯本", "系屬於諸行的諸行，因為諸行而起，因為諸行的滅盡，因為諸行能被斷除的道路。為什麼類智（Anuvaya-jnana，隨順智）是他心智（Paracitta-jnana，知他人心智）的小部分？答：因為類智知道色界（Rupa-dhatu，物質界）沒有系屬於諸行的能斷除的道路中的其他無漏心和心所（Citta-caitasika，心和心理活動）。為什麼類智是苦智（Dukkha-jnana，知苦之智）的小部分？答：因為類智知道色界沒有系屬於五取蘊（Panca-upadanakkhandha，執取的五蘊）的無常、苦、空、非我。為什麼類智是集智（Samudaya-jnana，知集之智）的小部分？答：因為類智知道色界沒有系屬於諸行的因、集、生、緣。為什麼類智是滅智（Nirodha-jnana，知滅之智）的小部分？答：因為類智知道色界沒有系屬於諸行的滅、靜、妙、離。為什麼類智是道智（Magga-jnana，知道之智）的小部分？答：因為類智知道色界沒有系屬於諸行的能斷除的道路，即道、如、行、出。為什麼類智是盡智（Ksaya-jnana，知盡之智）的小部分？答：因為類智自己完全知曉，『我已經知道色界沒有系屬於諸行的苦，我已經斷除色界沒有系屬於諸行的集，我已經證得色界沒有系屬於諸行的滅，我已經修習色界沒有系屬於諸行的能斷除的道路』。為什麼類智是無生智（Anuppada-jnana，知無生之智）的小部分？答：因為類智自己完全知曉，『我已經知道色界沒有系屬於諸行的苦，不再需要再知；我已經斷除色界沒有系屬於諸行的集，不再需要再斷；我已經證得色界沒有系屬於諸行的滅，不再需要再證；我已經修習色界沒有系屬於諸行的能斷除的道路，不再需要再修』。", "為什麼他心智是他心智的全部？答：因為他心智知道欲界（Kama-dhatu，慾望界）系的和合現前的他人的心和心所，以及一部分無漏的他人的心和心所。為什麼他心智是法智（Dharma-jnana，知法之智）的小部分？答：因為他心智知道欲界系諸行能斷道中他人的無漏心和心所。為什麼他心智是類智的小部分？答：因為他心智知道色界沒有系諸行能斷道中他人的無漏心和心所。為什麼他心智是世俗智（Samvrti-jnana，世俗諦智）的小部分？答：因為他心智知道他人的有漏心和心所。為什麼他心智是道智的小部分？答：因為他心智知道聖道中" ], "english_translations": [ "English version", "Is it due to the connection with the aggregates, the cause of the aggregates, the cessation of the aggregates, and the path that leads to the cessation of the aggregates? Why is Anuvaya-jnana (Knowledge of Conformity) a small part of Paracitta-jnana (Knowledge of the Minds of Others)? Answer: Because Anuvaya-jnana knows that the Rupa-dhatu (Realm of Form) is not connected to the other's undefiled mind and mental factors (Citta-caitasika) in the path that leads to the cessation of the aggregates. Why is Anuvaya-jnana a small part of Dukkha-jnana (Knowledge of Suffering)? Answer: Because Anuvaya-jnana knows that the Rupa-dhatu is not connected to the impermanence, suffering, emptiness, and non-self of the five aggregates of clinging (Panca-upadanakkhandha). Why is Anuvaya-jnana a small part of Samudaya-jnana (Knowledge of the Origin)? Answer: Because Anuvaya-jnana knows that the Rupa-dhatu is not connected to the cause, origin, arising, and condition of the aggregates. Why is Anuvaya-jnana a small part of Nirodha-jnana (Knowledge of Cessation)? Answer: Because Anuvaya-jnana knows that the Rupa-dhatu is not connected to the cessation, tranquility, excellence, and detachment of the aggregates. Why is Anuvaya-jnana a small part of Magga-jnana (Knowledge of the Path)? Answer: Because Anuvaya-jnana knows that the Rupa-dhatu is not connected to the path that leads to the cessation of the aggregates, namely the path, suchness, practice, and deliverance. Why is Anuvaya-jnana a small part of Ksaya-jnana (Knowledge of Destruction)? Answer: Because Anuvaya-jnana itself fully knows, 'I have already known the suffering of the Rupa-dhatu that is not connected to the aggregates, I have already abandoned the origin of the Rupa-dhatu that is not connected to the aggregates, I have already realized the cessation of the Rupa-dhatu that is not connected to the aggregates, I have already cultivated the path that leads to the cessation of the Rupa-dhatu that is not connected to the aggregates.' Why is Anuvaya-jnana a small part of Anuppada-jnana (Knowledge of Non-arising)? Answer: Because Anuvaya-jnana itself fully knows, 'I have already known the suffering of the Rupa-dhatu that is not connected to the aggregates, and there is no need to know it again; I have already abandoned the origin of the Rupa-dhatu that is not connected to the aggregates, and there is no need to abandon it again; I have already realized the cessation of the Rupa-dhatu that is not connected to the aggregates, and there is no need to realize it again; I have already cultivated the path that leads to the cessation of the Rupa-dhatu that is not connected to the aggregates, and there is no need to cultivate it again.'" "Why is Paracitta-jnana the entirety of Paracitta-jnana? Answer: Because Paracitta-jnana knows the minds and mental factors of others in the Kama-dhatu (Realm of Desire) that are connected and presently arising, as well as a part of the undefiled minds and mental factors of others. Why is Paracitta-jnana a small part of Dharma-jnana (Knowledge of the Dharma)? Answer: Because Paracitta-jnana knows the undefiled minds and mental factors of others in the path that leads to the cessation of the aggregates in the Kama-dhatu. Why is Paracitta-jnana a small part of Anuvaya-jnana? Answer: Because Paracitta-jnana knows the undefiled minds and mental factors of others in the path that leads to the cessation of the aggregates in the Rupa-dhatu. Why is Paracitta-jnana a small part of Samvrti-jnana (Conventional Knowledge)? Answer: Because Paracitta-jnana knows the defiled minds and mental factors of others. Why is Paracitta-jnana a small part of Magga-jnana? Answer: Because Paracitta-jnana knows the Holy Path in" ] }

他無漏心心所故。

何故世俗智是世俗智全？答：世俗智知一切法，或如理所引、或不如理所引、或非如理非不如理所引故。何故世俗智是他心智少分？答：世俗智知他有漏心心所故。

何故苦智是苦智全？答：苦智知五取蘊非常、苦、空、非我故。何故苦智是法智少分？答：苦智知欲界系五取蘊非常、苦、空、非我故。何故苦智是類智少分？答：苦智知色無色界系五取蘊非常、苦、空、非我故。何故苦智是盡智少分？答：苦智自遍知我已知苦故。何故苦智是無生智少分？答：苦智自遍知我已知苦不復當知故。

何故集智是集智全？答：集智知有漏因因、集、生、緣故。何故集智是法智少分？答：集智知欲界系諸行因因、集、生、緣故。何故集智是類智少分？答集智知色無色界系諸行因因、集、生、緣故。何故集智是盡智少分？答：集智自遍知我已斷集故。何故集智是無生智少分？答：集智自遍知我已斷集不復當斷故。

何故滅智是滅智全？答：滅智知擇滅滅、靜、妙、離故。何故滅智是法智少分？答：滅智知欲界系諸行滅滅、靜、妙、離故。何故滅智是類智少分？答：滅智知色無色界諸行滅滅、靜、妙、離故。何故滅智是盡智少分？答：滅智自遍知我已證滅故。何故滅智是無生智少分？答

【現代漢語翻譯】現代漢語譯本因為他沒有煩惱的心和心所（Citta-cetasika，心理活動）。

為什麼世俗智（Sammuti-ñana，世俗的知識）是完整的世俗智？答：因為世俗智知道一切法（Dharma，事物），或者如理引發，或者不如理引發，或者非如理非不如理引發。為什麼世俗智是他心智（Para-citta-ñana，知他人心智）的小部分？答：因為世俗智知道他人有煩惱的心和心所。

為什麼苦智（Dukkha-ñana，對苦的智慧）是完整的苦智？答：因為苦智知道五取蘊（Pañcakkhandha，構成存在的五種要素：色、受、想、行、識）是無常（Anicca，impermanence）、苦（Dukkha，suffering）、空（Suññata，emptiness）、非我（Anatta，non-self）。為什麼苦智是法智（Dharma-ñana，對法的智慧）的小部分？答：因為苦智知道欲界（Kāmadhātu，慾望界）所繫的五取蘊是無常、苦、空、非我。為什麼苦智是類智（Anvaya-ñana，類比的智慧）的小部分？答：因為苦智知道色無色界（Rūpadhātu-Arūpadhātu，色界和無色界）所繫的五取蘊是無常、苦、空、非我。為什麼苦智是盡智（Khaya-ñana，知苦已盡的智慧）的小部分？答：因為苦智自己完全知道『我已經知道苦』。為什麼苦智是無生智（Anuppāda-ñana，知苦不再生的智慧）的小部分？答：因為苦智自己完全知道『我已經知道苦，不再需要知道苦』。

為什麼集智（Samudaya-ñana，對集（苦的根源）的智慧）是完整的集智？答：因為集智知道有煩惱的因是因、集、生、緣。為什麼集智是法智的小部分？答：因為集智知道欲界所繫的諸行（Saṅkhāra，意志行為）的因是因、集、生、緣。為什麼集智是類智的小部分？答：因為集智知道色無色界所繫的諸行的因是因、集、生、緣。為什麼集智是盡智的小部分？答：因為集智自己完全知道『我已經斷除集』。為什麼集智是無生智的小部分？答：因為集智自己完全知道『我已經斷除集，不再需要斷除集』。

為什麼滅智（Nirodha-ñana，對滅（苦的止息）的智慧）是完整的滅智？答：因為滅智知道擇滅（Nirodha，涅槃）是滅、靜、妙、離。為什麼滅智是法智的小部分？答：因為滅智知道欲界所繫的諸行的滅是滅、靜、妙、離。為什麼滅智是類智的小部分？答：因為滅智知道色無色界所繫的諸行的滅是滅、靜、妙、離。為什麼滅智是盡智的小部分？答：因為滅智自己完全知道『我已經證得滅』。為什麼滅智是無生智的小部分？答

【English Translation】 English version Because he has no undefiled mind and mental factors (Citta-cetasika).

Why is conventional knowledge (Sammuti-ñana) the entirety of conventional knowledge? Answer: Because conventional knowledge knows all phenomena (Dharma), whether rationally induced, irrationally induced, or neither rationally nor irrationally induced. Why is conventional knowledge a small part of the knowledge of others' minds (Para-citta-ñana)? Answer: Because conventional knowledge knows the defiled minds and mental factors of others.

Why is the knowledge of suffering (Dukkha-ñana) the entirety of the knowledge of suffering? Answer: Because the knowledge of suffering knows that the five aggregates of clinging (Pañcakkhandha: form, feeling, perception, mental formations, and consciousness) are impermanent (Anicca), suffering (Dukkha), empty (Suññata), and not-self (Anatta). Why is the knowledge of suffering a small part of the knowledge of the Dharma (Dharma-ñana)? Answer: Because the knowledge of suffering knows that the five aggregates of clinging pertaining to the desire realm (Kāmadhātu) are impermanent, suffering, empty, and not-self. Why is the knowledge of suffering a small part of the knowledge of analogy (Anvaya-ñana)? Answer: Because the knowledge of suffering knows that the five aggregates of clinging pertaining to the form and formless realms (Rūpadhātu-Arūpadhātu) are impermanent, suffering, empty, and not-self. Why is the knowledge of suffering a small part of the knowledge of destruction (Khaya-ñana)? Answer: Because the knowledge of suffering fully knows 'I have already known suffering'. Why is the knowledge of suffering a small part of the knowledge of non-arising (Anuppāda-ñana)? Answer: Because the knowledge of suffering fully knows 'I have already known suffering, and there is no need to know suffering again'.

Why is the knowledge of origin (Samudaya-ñana) the entirety of the knowledge of origin? Answer: Because the knowledge of origin knows that defiled causes are cause, origin, arising, and condition. Why is the knowledge of origin a small part of the knowledge of the Dharma? Answer: Because the knowledge of origin knows that the causes of formations (Saṅkhāra) pertaining to the desire realm are cause, origin, arising, and condition. Why is the knowledge of origin a small part of the knowledge of analogy? Answer: Because the knowledge of origin knows that the causes of formations pertaining to the form and formless realms are cause, origin, arising, and condition. Why is the knowledge of origin a small part of the knowledge of destruction? Answer: Because the knowledge of origin fully knows 'I have already abandoned origin'. Why is the knowledge of origin a small part of the knowledge of non-arising? Answer: Because the knowledge of origin fully knows 'I have already abandoned origin, and there is no need to abandon origin again'.

Why is the knowledge of cessation (Nirodha-ñana) the entirety of the knowledge of cessation? Answer: Because the knowledge of cessation knows that cessation through choice (Nirodha, Nirvana) is cessation, peaceful, sublime, and liberation. Why is the knowledge of cessation a small part of the knowledge of the Dharma? Answer: Because the knowledge of cessation knows that the cessation of formations pertaining to the desire realm is cessation, peaceful, sublime, and liberation. Why is the knowledge of cessation a small part of the knowledge of analogy? Answer: Because the knowledge of cessation knows that the cessation of formations pertaining to the form and formless realms is cessation, peaceful, sublime, and liberation. Why is the knowledge of cessation a small part of the knowledge of destruction? Answer: Because the knowledge of cessation fully knows 'I have already realized cessation'. Why is the knowledge of cessation a small part of the knowledge of non-arising? Answer:

：滅智自遍知我已證滅不復當證故。

說一切有部品類足論卷第一大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第二

尊者世友造

三藏法師玄奘奉　詔譯

辯諸智品第二之餘

何故道智是道智全？答：道智知聖道道、如、行、出故。何故道智是法智少分？答：道智知欲界系諸行能斷道道、如、行、出故。何故道智是類智少分？答：道智知色無色界系諸行能斷道道、如、行、出故。何故道智是他心智少分？答：道智知聖道中他無漏心心所故。何故道智是盡智少分？答：道智自遍知我已修道故。何故道智是無生智少分？答：道智自遍知我已修道不復當修故。

何故盡智是盡智全？答：盡智自遍知，我已知苦、我已斷集、我已證滅、我已修道故。何故盡智是法智少分？答：盡智自遍知，我已知欲界系諸行苦、我已斷欲界系諸行集、我已證欲界系諸行滅、我已修欲界系諸行能斷道故。何故盡智是類智少分？答：盡智自遍知，我已知色無色界系諸行苦、我已斷色無色界系諸行集、我已證色無色界系諸行滅、我已修色無色界系諸行能斷道故。何故盡智是苦智少分？答：盡智自遍知我已知苦故。何故盡智是集智少分？答：盡智自遍知我已斷集

【現代漢語翻譯】現代漢語譯本：『滅智自遍知我已證滅不復當證故。』翻譯為：滅盡智完全瞭解『我已經證得寂滅，不再需要再次證得寂滅』。

《阿毗達磨品類足論》卷第一大正藏第 26 冊 No. 1542

《阿毗達磨品類足論》卷第二

尊者世友造三藏法師玄奘奉　詔譯

辯諸智品第二之餘

為什麼道智是完全的道智？回答：因為道智瞭解聖道的道、如、行、出（四種特性）。為什麼道智只是法智的一小部分？回答：因為道智瞭解欲界所繫諸行的能斷之道的道、如、行、出（四種特性）。為什麼道智只是類智的一小部分？回答：因為道智瞭解色界和無色界所繫諸行的能斷之道的道、如、行、出（四種特性）。為什麼道智只是他心智的一小部分？回答：因為道智瞭解聖道中他人無漏的心和心所。為什麼道智只是盡智的一小部分？回答：因為道智完全瞭解『我已經修道』。為什麼道智只是無生智的一小部分？回答：因為道智完全瞭解『我已經修道，不再需要再次修道』。

為什麼盡智是完全的盡智？回答：因為盡智完全瞭解『我已經知苦、我已經斷集、我已經證滅、我已經修道』。為什麼盡智只是法智的一小部分？回答：因為盡智完全瞭解『我已經知欲界所繫諸行的苦、我已經斷欲界所繫諸行的集、我已經證欲界所繫諸行的滅、我已經修欲界所繫諸行能斷之道』。為什麼盡智只是類智的一小部分？回答：因為盡智完全瞭解『我已經知色界和無色界所繫諸行的苦、我已經斷色界和無色界所繫諸行的集、我已經證色界和無色界所繫諸行的滅、我已經修色界和無色界所繫諸行能斷之道』。為什麼盡智只是苦智的一小部分？回答：因為盡智完全瞭解『我已經知苦』。為什麼盡智只是集智的一小部分？回答：因為盡智完全瞭解『我已經斷集』

【English Translation】 English version: '滅智自遍知我已證滅不復當證故 (Mie Zhi zi bian zhi wo yi zheng mie bu fu dang zheng gu).' translates to: The Exhaustion Knowledge (滅智, Mie Zhi) fully knows 'I have already attained cessation (滅, mie), and I no longer need to attain cessation again.'

Abhidharma-prakaranapada-sastra, Volume 1 Taisho Tripitaka, Volume 26, No. 1542

Abhidharma-prakaranapada-sastra, Volume 2

Composed by Venerable Vasumitra (世友, Shi You) Translated by Tripitaka Master Xuanzang (玄奘, Xuan Zang) under Imperial Decree

Section on the Varieties of Wisdom, Chapter 2 (continued)

Why is the Knowledge of the Path (道智, Dao Zhi) the complete Knowledge of the Path? Answer: Because the Knowledge of the Path knows the Path, Suchness (如, Ru), Practice (行, Xing), and Exit (出, Chu) of the Noble Path. Why is the Knowledge of the Path only a small part of the Knowledge of Dharma (法智, Fa Zhi)? Answer: Because the Knowledge of the Path knows the Path, Suchness, Practice, and Exit of the path that can sever the conditioned activities of the Desire Realm (欲界, Yu Jie). Why is the Knowledge of the Path only a small part of the Knowledge of Categories (類智, Lei Zhi)? Answer: Because the Knowledge of the Path knows the Path, Suchness, Practice, and Exit of the path that can sever the conditioned activities of the Form Realm (色界, Se Jie) and Formless Realm (無色界, Wu Se Jie). Why is the Knowledge of the Path only a small part of the Knowledge of the Minds of Others (他心智, Ta Xin Zhi)? Answer: Because the Knowledge of the Path knows the other's undefiled mind and mental factors in the Noble Path. Why is the Knowledge of the Path only a small part of the Exhaustion Knowledge (盡智, Jin Zhi)? Answer: Because the Knowledge of the Path fully knows 'I have already cultivated the Path.' Why is the Knowledge of the Path only a small part of the Non-arising Knowledge (無生智, Wu Sheng Zhi)? Answer: Because the Knowledge of the Path fully knows 'I have already cultivated the Path and I no longer need to cultivate it again.'

Why is the Exhaustion Knowledge (盡智, Jin Zhi) the complete Exhaustion Knowledge? Answer: Because the Exhaustion Knowledge fully knows 'I have already known suffering, I have already severed accumulation, I have already attained cessation, I have already cultivated the Path.' Why is the Exhaustion Knowledge only a small part of the Knowledge of Dharma (法智, Fa Zhi)? Answer: Because the Exhaustion Knowledge fully knows 'I have already known the suffering of the conditioned activities of the Desire Realm, I have already severed the accumulation of the conditioned activities of the Desire Realm, I have already attained the cessation of the conditioned activities of the Desire Realm, I have already cultivated the path that can sever the conditioned activities of the Desire Realm.' Why is the Exhaustion Knowledge only a small part of the Knowledge of Categories (類智, Lei Zhi)? Answer: Because the Exhaustion Knowledge fully knows 'I have already known the suffering of the conditioned activities of the Form Realm and Formless Realm, I have already severed the accumulation of the conditioned activities of the Form Realm and Formless Realm, I have already attained the cessation of the conditioned activities of the Form Realm and Formless Realm, I have already cultivated the path that can sever the conditioned activities of the Form Realm and Formless Realm.' Why is the Exhaustion Knowledge only a small part of the Knowledge of Suffering (苦智, Ku Zhi)? Answer: Because the Exhaustion Knowledge fully knows 'I have already known suffering.' Why is the Exhaustion Knowledge only a small part of the Knowledge of Accumulation (集智, Ji Zhi)? Answer: Because the Exhaustion Knowledge fully knows 'I have already severed accumulation.'

故。何故盡智是滅智少分？答：盡智自遍知我已證滅故。何故盡智是道智少分？答：盡智自遍知我已修道故。

何故無生智是無生智全？答：無生智自遍知，我已知苦不復當知、我已斷集不復當斷、我已證滅不復當證、我已修道不復當修故。何故無生智是法智少分？答：無生智自遍知，我已知欲界系諸行苦不復當知、我已斷欲界系諸行集不復當斷、我已證欲界系諸行滅不復當證、我已修欲界系諸行能斷道不復當修故。何故無生智是類智少分？答：無生智自遍知，我已知色無色界系諸行苦不復當知、我已斷色無色界系諸行集不復當斷、我已證色無色界系諸行滅不復當證、我已修色無色界系諸行能斷道不復當修故。何故無生智是苦智少分？答：無生智自遍知我已知苦不復當知故。何故無生智是集智少分？答：無生智自遍知我已斷集不復當斷故。何故無生智是滅智少分？答：無生智自遍知我已證滅不復當證故。何故無生智是道智少分？答：無生智自遍知我已修道不復當修故。

如是十智，幾有漏、幾無漏？答：一有漏，八無漏，一應分別。謂他心智或有漏、或無漏。云何有漏？謂知他有漏心心所法。云何無漏？謂知他無漏心心所法。如是十智，幾有漏緣、幾無漏緣？答：二有漏緣，二無漏緣，六應分別。謂法智

【現代漢語翻譯】現代漢語譯本問：為什麼盡智只是滅智的一小部分？答：因為盡智自己完全知曉『我已經證得了滅』。問：為什麼盡智只是道智的一小部分？答：因為盡智自己完全知曉『我已經修習了道』。

問：為什麼無生智是完整的無生智？答：因為無生智自己完全知曉，『我已經知道了苦，不再需要知道；我已經斷除了集，不再需要斷除；我已經證得了滅，不再需要證得；我已經修習了道，不再需要修習』。問：為什麼無生智只是法智的一小部分？答：因為無生智自己完全知曉，『我已經知道了欲界所繫諸行的苦，不再需要知道；我已經斷除了欲界所繫諸行的集，不再需要斷除；我已經證得了欲界所繫諸行的滅，不再需要證得；我已經修習了欲界所繫諸行能斷之道，不再需要修習』。問：為什麼無生智只是類智的一小部分？答：因為無生智自己完全知曉，『我已經知道了色界和無色界所繫諸行的苦，不再需要知道；我已經斷除了色界和無色界所繫諸行的集，不再需要斷除；我已經證得了色界和無色界所繫諸行的滅，不再需要證得；我已經修習了色界和無色界所繫諸行能斷之道，不再需要修習』。問：為什麼無生智只是苦智的一小部分？答：因為無生智自己完全知曉『我已經知道了苦，不再需要知道』。問：為什麼無生智只是集智的一小部分？答：因為無生智自己完全知曉『我已經斷除了集，不再需要斷除』。問：為什麼無生智只是滅智的一小部分？答：因為無生智自己完全知曉『我已經證得了滅，不再需要證得』。問：為什麼無生智只是道智的一小部分？答：因為無生智自己完全知曉『我已經修習了道，不再需要修習』。

像這樣十種智慧，有多少是有漏的，有多少是無漏的？答：一種是有漏的，八種是無漏的，一種應該分別。也就是他心智(Paracitta-ñāṇa)或者是有漏的，或者是無漏的。什麼是（有）有漏的？也就是知道他人有漏的心和心所法。什麼是（有）無漏的？也就是知道他人無漏的心和心所法。像這樣十種智慧，有多少是有漏緣的，有多少是無漏緣的？答：兩種是有漏緣的，兩種是無漏緣的，六種應該分別。也就是法智(Dharma-ñāṇa)

【English Translation】 English version Q: Why is Exhaustion Knowledge (盡智) only a small part of Cessation Knowledge (滅智)? A: Because Exhaustion Knowledge itself fully knows, 'I have already realized cessation.' Q: Why is Exhaustion Knowledge only a small part of Path Knowledge (道智)? A: Because Exhaustion Knowledge itself fully knows, 'I have already cultivated the path.'

Q: Why is Non-arising Knowledge (無生智) the entirety of Non-arising Knowledge? A: Because Non-arising Knowledge itself fully knows, 'I have already known suffering, and no longer need to know it; I have already abandoned accumulation, and no longer need to abandon it; I have already realized cessation, and no longer need to realize it; I have already cultivated the path, and no longer need to cultivate it.' Q: Why is Non-arising Knowledge only a small part of Knowledge of the Dharma (法智)? A: Because Non-arising Knowledge itself fully knows, 'I have already known the suffering of phenomena pertaining to the desire realm, and no longer need to know it; I have already abandoned the accumulation of phenomena pertaining to the desire realm, and no longer need to abandon it; I have already realized the cessation of phenomena pertaining to the desire realm, and no longer need to realize it; I have already cultivated the path that abandons phenomena pertaining to the desire realm, and no longer need to cultivate it.' Q: Why is Non-arising Knowledge only a small part of Knowledge of Resemblance (類智)? A: Because Non-arising Knowledge itself fully knows, 'I have already known the suffering of phenomena pertaining to the form and formless realms, and no longer need to know it; I have already abandoned the accumulation of phenomena pertaining to the form and formless realms, and no longer need to abandon it; I have already realized the cessation of phenomena pertaining to the form and formless realms, and no longer need to realize it; I have already cultivated the path that abandons phenomena pertaining to the form and formless realms, and no longer need to cultivate it.' Q: Why is Non-arising Knowledge only a small part of Knowledge of Suffering (苦智)? A: Because Non-arising Knowledge itself fully knows, 'I have already known suffering, and no longer need to know it.' Q: Why is Non-arising Knowledge only a small part of Knowledge of Accumulation (集智)? A: Because Non-arising Knowledge itself fully knows, 'I have already abandoned accumulation, and no longer need to abandon it.' Q: Why is Non-arising Knowledge only a small part of Knowledge of Cessation (滅智)? A: Because Non-arising Knowledge itself fully knows, 'I have already realized cessation, and no longer need to realize it.' Q: Why is Non-arising Knowledge only a small part of Knowledge of the Path (道智)? A: Because Non-arising Knowledge itself fully knows, 'I have already cultivated the path, and no longer need to cultivate it.'

Of these ten knowledges, how many are defiled (有漏), and how many are undefiled (無漏)? A: One is defiled, eight are undefiled, and one should be distinguished. That is, Knowledge of the Minds of Others (Paracitta-ñāṇa) is either defiled or undefiled. How is it defiled? It is knowing the defiled mind and mental factors of others. How is it undefiled? It is knowing the undefiled mind and mental factors of others. Of these ten knowledges, how many have defiled objects, and how many have undefiled objects? A: Two have defiled objects, two have undefiled objects, and six should be distinguished. That is, Knowledge of the Dharma (Dharma-ñāṇa).

，或有漏緣、或無漏緣。云何有漏緣？謂緣苦集。云何無漏緣？謂緣滅道。類智、盡智、無生智亦爾。他心智，或有漏緣、或無漏緣。云何有漏緣？謂知他有漏心心所法。云何無漏緣？謂知他無漏心心所法。世俗智，或有漏緣、或無漏緣。云何有漏緣？謂緣苦集。云何無漏緣？謂緣滅道及虛空、非擇滅。如是十智，幾有為、幾無為？答：一切是有為，非無為。如是十智，幾有為緣、幾無為緣？答：四有為緣，一無為緣，五應分別。謂法智，或有為緣、或無為緣。云何有為緣？謂緣苦集道。云何無為緣？謂緣滅。類智、盡智、無生智亦爾。世俗智，或有為緣、或無為緣。云何有為緣？謂緣苦集道。云何無為緣？謂緣擇滅及虛空、非擇滅。

品類足論辯諸處品第三

有十二處，謂眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處。此十二處，幾有色、幾無色？答：十有色，一無色，一應分別。謂法處，或有色、或無色。云何有色？謂法處所攝身語業。云何無色？謂余法處。此十二處，幾有見、幾無見？答：一有見，十一無見。此十二處，幾有對、幾無對？答：十有對，二無對。此十二處，幾有漏、幾無漏？答：十有漏，二應分別。謂意處，或有漏、或無漏。云何有漏？謂有漏作意

【現代漢語翻譯】現代漢語譯本：，或者有有漏的所緣，或者有無漏的所緣。什麼是有漏的所緣？就是以苦和集為所緣。什麼是無漏的所緣？就是以滅和道為所緣。類智、盡智、無生智也是這樣。他心智，或者有有漏的所緣，或者有無漏的所緣。什麼是有漏的所緣？就是知曉他人有漏的心和心所法。什麼是無漏的所緣？就是知曉他人無漏的心和心所法。世俗智，或者有有漏的所緣，或者有無漏的所緣。什麼是有漏的所緣？就是以苦和集為所緣。什麼是無漏的所緣？就是以滅和道以及虛空、非擇滅為所緣。像這樣的十種智慧，哪些是有為的，哪些是無為的？回答：一切都是有為的，沒有無為的。像這樣的十種智慧，哪些是以有為法為所緣的，哪些是以無為法為所緣的？回答：四種是以有為法為所緣的，一種是以無為法為所緣的，五種應當分別。法智，或者以有為法為所緣，或者以無為法為所緣。什麼是以有為法為所緣？就是以苦、集、道為所緣。什麼是以無為法為所緣？就是以滅為所緣。類智、盡智、無生智也是這樣。世俗智，或者以有為法為所緣，或者以無為法為所緣。什麼是以有為法為所緣？就是以苦、集、道為所緣。什麼是以無為法為所緣？就是以擇滅以及虛空、非擇滅為所緣。

《品類足論》辯諸處品第三

有十二處，就是眼處（眼根所對之境）、色處（顏色和形狀）、耳處（耳根所對之境）、聲處（聲音）、鼻處（鼻根所對之境）、香處（氣味）、舌處（舌根所對之境）、味處（味道）、身處（身體感覺）、觸處（觸覺）、意處（意識）、法處（意識的對象）。這十二處，哪些是有色的，哪些是無色的？回答：十種是有色的，一種是無色的，一種應當分別。法處，或者有色，或者無色。什麼是有色的？就是法處所包含的身語業。什麼是無色的？就是其餘的法處。這十二處，哪些是有見的，哪些是無見的？回答：一種是有見的，十一種是無見的。這十二處，哪些是有對的，哪些是無對的？回答：十種是有對的，兩種是無對的。這十二處，哪些是有漏的，哪些是無漏的？回答：十種是有漏的，兩種應當分別。意處，或者有漏，或者無漏。什麼是有漏的？就是有漏的作意（心理活動）。

【English Translation】 English version: Or there are conditioned (with outflows) objects of cognition, or unconditioned (without outflows) objects of cognition. What are conditioned objects of cognition? They are those that cognize suffering (duhkha) and origination (samudaya). What are unconditioned objects of cognition? They are those that cognize cessation (nirodha) and the path (marga). The same applies to knowledge of kinds (類智, lei zhi), exhaustive knowledge (盡智, jin zhi), and unarisen knowledge (無生智, wu sheng zhi). The knowledge of others' minds (他心智, ta xin zhi) either has conditioned objects of cognition or unconditioned objects of cognition. What are conditioned objects of cognition? They are knowing others' minds and mental factors that are with outflows. What are unconditioned objects of cognition? They are knowing others' minds and mental factors that are without outflows. Conventional knowledge (世俗智, shi su zhi) either has conditioned objects of cognition or unconditioned objects of cognition. What are conditioned objects of cognition? They are those that cognize suffering and origination. What are unconditioned objects of cognition? They are those that cognize cessation and the path, as well as space (虛空, xu kong) and non-selective cessation (非擇滅, fei ze mie). Of these ten kinds of knowledge, how many are conditioned (有為, you wei) and how many are unconditioned (無為, wu wei)? Answer: All are conditioned, none are unconditioned. Of these ten kinds of knowledge, how many have conditioned objects of cognition and how many have unconditioned objects of cognition? Answer: Four have conditioned objects of cognition, one has an unconditioned object of cognition, and five should be distinguished. Namely, knowledge of the Dharma (法智, fa zhi) either has conditioned objects of cognition or unconditioned objects of cognition. What are conditioned objects of cognition? They are those that cognize suffering, origination, and the path. What are unconditioned objects of cognition? They are those that cognize cessation. The same applies to knowledge of kinds, exhaustive knowledge, and unarisen knowledge. Conventional knowledge either has conditioned objects of cognition or unconditioned objects of cognition. What are conditioned objects of cognition? They are those that cognize suffering, origination, and the path. What are unconditioned objects of cognition? They are those that cognize selective cessation (擇滅, ze mie), as well as space and non-selective cessation.

《Treatise on Categories》, Third Chapter on Discriminating the Bases (品類足論辯諸處品第三, Pin Lei Zu Lun Bian Zhu Chu Pin Di San)

There are twelve bases (處, chu), namely the eye base (眼處, yan chu - the realm of the eye), the form base (色處, se chu - colors and shapes), the ear base (耳處, er chu - the realm of the ear), the sound base (聲處, sheng chu - sounds), the nose base (鼻處, bi chu - the realm of the nose), the smell base (香處, xiang chu - smells), the tongue base (舌處, she chu - the realm of the tongue), the taste base (味處, wei chu - tastes), the body base (身處, shen chu - bodily sensations), the touch base (觸處, chu chu - tactile sensations), the mind base (意處, yi chu - consciousness), and the dharma base (法處, fa chu - objects of consciousness). Of these twelve bases, how many are with form (有色, you se) and how many are without form (無色, wu se)? Answer: Ten are with form, one is without form, and one should be distinguished. The dharma base either has form or is without form. What has form? It is the bodily and verbal karma included in the dharma base. What is without form? It is the remaining dharma base. Of these twelve bases, how many are visible (有見, you jian) and how many are invisible (無見, wu jian)? Answer: One is visible, and eleven are invisible. Of these twelve bases, how many are resistant (有對, you dui) and how many are non-resistant (無對, wu dui)? Answer: Ten are resistant, and two are non-resistant. Of these twelve bases, how many are with outflows (有漏, you lou) and how many are without outflows (無漏, wu lou)? Answer: Ten are with outflows, and two should be distinguished. The mind base either has outflows or is without outflows. What has outflows? It is attention (作意, zuo yi - mental activity) with outflows.

相應意處。云何無漏？謂無漏作意相應意處。法處，或有漏、或無漏。云何有漏？謂法處所攝有漏身語業及有漏受想行蘊。云何無漏？謂法處所攝無漏身語業及無漏受想行蘊、虛空二滅。此十二處，幾有為、幾無為？答：十一有為，一應分別。謂法處，或有為、或無為。云何有為？謂法處所攝身語業及受想行蘊。云何無為？謂虛空二滅。此十二處，幾有諍、幾無諍？答：十有諍，二應分別。謂意處、法處，若有漏，是有諍；若無漏，是無諍。如有諍無諍，世間出世間、墮界不墮界、有味著無味著、耽嗜依出離依、順結不順結、順取不順取、順纏不順纏應知亦爾。此十二處，幾有記、幾無記？答：八無記，四應分別。謂色處，或有記、或無記。云何有記？謂善不善色處。云何無記？謂除善不善色處諸餘色處。聲、意、法處亦爾。此十二處，幾有覆、幾無覆？答：八無覆，四應分別。謂色處，或有覆、或無覆。云何有覆？謂不善有覆無記色處。云何無覆？謂善無覆無記色處。聲、意、法處亦爾。如有覆無覆，染污不染污、有罪無罪應知亦爾。此十二處，幾應修、幾不應修？答：八不應修，四應分別。謂色處，或應修、或不應修。云何應修？謂善色處。云何不應修？謂不善、無記色處。聲、意處亦爾。法處，或應修、或不應

【現代漢語翻譯】現代漢語譯本：關於相應的意處（manas-āyatana，意根）：什麼是無漏（anāsrava，無煩惱）？指的是與無漏作意（manasikara，專注）相應的意處。法處（dharma-āyatana，法界），或者是有漏（sāsrava，有煩惱），或者是無漏。什麼是有漏？指的是法處所包含的有漏身語業（kāya-vāṅ-manas-karma，身口意行為）以及有漏的受蘊（vedanā-skandha，感受）、想蘊（saṃjñā-skandha，認知）、行蘊（saṃskāra-skandha，意志）。什麼是無漏？指的是法處所包含的無漏身語業以及無漏的受蘊、想蘊、行蘊、虛空（ākāśa，空間）和兩種滅（nirodha，止息），即擇滅（pratisaṃkhyā-nirodha，通過智慧選擇的止息）和非擇滅（apratisaṃkhyā-nirodha，非通過智慧選擇的止息）。這十二處（dvādaśa-āyatana，十二感官領域），哪些是有為（saṃskṛta，因緣和合而成），哪些是無為（asaṃskṛta，非因緣和合而成）？回答：十一個是有為，一個需要分別。需要分別的是法處，或者是有為，或者是無為。什麼是有為？指的是法處所包含的身語業以及受蘊、想蘊、行蘊。什麼是無為？指的是虛空和兩種滅。這十二處，哪些是有諍（sasarana，有爭論），哪些是無諍（nisarana，無爭論）？回答：十個是有諍，兩個需要分別。需要分別的是意處和法處，如果是有漏，就是有諍；如果是無漏，就是無諍。如同有諍無諍一樣，世間（laukika，世俗）出世間（lokottara，超世俗）、墮界（patita-dhātu，屬於某種界別）不墮界（aptaita-dhātu，不屬於某種界別）、有味著（svāda-saṃyoga，有味道的執著）無味著（nirsvāda-saṃyoga，沒有味道的執著）、耽嗜依（adhyavasāna-niśraya，耽於享樂的依靠）出離依（nairyāṇika-niśraya，趨向解脫的依靠）、順結（saṃyojana-anukūla，順應煩惱的）不順結（saṃyojana-pratikūla，不順應煩惱的）、順取（upādāna-anukūla，順應執取的）不順取（upādāna-pratikūla，不順應執取的）、順纏（paryavasthāna-anukūla，順應纏縛的）不順纏（paryavasthāna-pratikūla，不順應纏縛的）也應當這樣理解。這十二處，哪些是有記（vyākata，可記說的），哪些是無記（avyākata，不可記說的）？回答：八個是無記，四個需要分別。需要分別的是色處（rūpa-āyatana，色界），或者是有記，或者是無記。什麼是有記？指的是善（kuśala，好的）和不善（akuśala，不好的）的色處。什麼是無記？指的是除了善和不善的色處之外的所有其餘色處。聲處（śabda-āyatana，聲界）、意處、法處也是如此。這十二處，哪些是有覆（savrana，有覆蓋），哪些是無覆（anavrana，無覆蓋）？回答：八個是無覆，四個需要分別。需要分別的是色處，或者是有覆，或者是無覆。什麼是有覆？指的是不善的有覆無記的色處。什麼是無覆？指的是善的和無覆無記的色處。聲處、意處、法處也是如此。如同有覆無覆一樣，染污（kliṣṭa，被污染的）不染污（akliṣṭa，未被污染的）、有罪（sāvajja，有罪的）無罪（anāvajja，無罪的）也應當這樣理解。這十二處，哪些是應修（bhāvanā-kartavya，應該修習的），哪些是不應修（bhāvanā-akartavya，不應該修習的）？回答：八個是不應修，四個需要分別。需要分別的是色處，或者是應修，或者是不應修。什麼是應修？指的是善的色處。什麼是不應修？指的是不善的和無記的色處。聲處、意處也是如此。法處，或者是應修，或者是不應修。

【English Translation】 English version: Regarding the corresponding mind-sphere (manas-āyatana, mind base): What is unconditioned (anāsrava, without defilements)? It refers to the mind-sphere corresponding to unconditioned attention (manasikara, focus). The dharma-sphere (dharma-āyatana, realm of phenomena) is either conditioned (sāsrava, with defilements) or unconditioned. What is conditioned? It refers to the conditioned bodily, verbal, and mental actions (kāya-vāṅ-manas-karma, body, speech, and mind actions) and the conditioned feeling aggregate (vedanā-skandha, sensations), perception aggregate (saṃjñā-skandha, perceptions), and mental formations aggregate (saṃskāra-skandha, volitions) included in the dharma-sphere. What is unconditioned? It refers to the unconditioned bodily, verbal, and mental actions and the unconditioned feeling aggregate, perception aggregate, and mental formations aggregate, space (ākāśa, space), and the two cessations (nirodha, cessation), namely cessation through wisdom (pratisaṃkhyā-nirodha, cessation through discernment) and cessation without wisdom (apratisaṃkhyā-nirodha, cessation without discernment) included in the dharma-sphere. Of these twelve spheres (dvādaśa-āyatana, twelve sense fields), how many are conditioned (saṃskṛta, compounded) and how many are unconditioned (asaṃskṛta, uncompounded)? Answer: Eleven are conditioned, and one needs to be distinguished. What needs to be distinguished is the dharma-sphere, which is either conditioned or unconditioned. What is conditioned? It refers to the bodily, verbal, and mental actions and the feeling aggregate, perception aggregate, and mental formations aggregate included in the dharma-sphere. What is unconditioned? It refers to space and the two cessations. Of these twelve spheres, how many are with conflict (sasarana, with strife) and how many are without conflict (nisarana, without strife)? Answer: Ten are with conflict, and two need to be distinguished. What needs to be distinguished are the mind-sphere and the dharma-sphere; if they are conditioned, they are with conflict; if they are unconditioned, they are without conflict. Just as with conflict and without conflict, worldly (laukika, mundane) and supramundane (lokottara, transcendent), within a realm (patita-dhātu, fallen realm) and not within a realm (aptaita-dhātu, not fallen realm), with savoring attachment (svāda-saṃyoga, attachment to flavor) and without savoring attachment (nirsvāda-saṃyoga, detachment from flavor), relying on indulgence (adhyavasāna-niśraya, reliance on indulgence) and relying on renunciation (nairyāṇika-niśraya, reliance on liberation), conducive to fetters (saṃyojana-anukūla, conducive to bonds) and not conducive to fetters (saṃyojana-pratikūla, not conducive to bonds), conducive to grasping (upādāna-anukūla, conducive to clinging) and not conducive to grasping (upādāna-pratikūla, not conducive to clinging), conducive to entanglements (paryavasthāna-anukūla, conducive to obsessions) and not conducive to entanglements (paryavasthāna-pratikūla, not conducive to obsessions) should also be understood in the same way. Of these twelve spheres, how many are determinate (vyākata, defined) and how many are indeterminate (avyākata, undefined)? Answer: Eight are indeterminate, and four need to be distinguished. What needs to be distinguished is the form-sphere (rūpa-āyatana, form base), which is either determinate or indeterminate. What is determinate? It refers to wholesome (kuśala, virtuous) and unwholesome (akuśala, non-virtuous) form-spheres. What is indeterminate? It refers to all other form-spheres besides the wholesome and unwholesome form-spheres. The sound-sphere (śabda-āyatana, sound base), mind-sphere, and dharma-sphere are also like this. Of these twelve spheres, how many are obscured (savrana, with cover) and how many are unobscured (anavrana, without cover)? Answer: Eight are unobscured, and four need to be distinguished. What needs to be distinguished is the form-sphere, which is either obscured or unobscured. What is obscured? It refers to unwholesome obscured indeterminate form-spheres. What is unobscured? It refers to wholesome and unobscured indeterminate form-spheres. The sound-sphere, mind-sphere, and dharma-sphere are also like this. Just as with obscured and unobscured, defiled (kliṣṭa, tainted) and undefiled (akliṣṭa, untainted), culpable (sāvajja, blameworthy) and non-culpable (anāvajja, blameless) should also be understood in the same way. Of these twelve spheres, how many should be cultivated (bhāvanā-kartavya, to be developed) and how many should not be cultivated (bhāvanā-akartavya, not to be developed)? Answer: Eight should not be cultivated, and four need to be distinguished. What needs to be distinguished is the form-sphere, which is either to be cultivated or not to be cultivated. What should be cultivated? It refers to wholesome form-spheres. What should not be cultivated? It refers to unwholesome and indeterminate form-spheres. The sound-sphere and mind-sphere are also like this. The dharma-sphere is either to be cultivated or not to be cultivated.

修。云何應修？謂善有為法處。云何不應修？謂不善、無記法處及擇滅。此十二處，幾有異熟、幾無異熟？答：八無異熟，四應分別。謂色處，或有異熟、或無異熟。云何有異熟？謂善不善色處。云何無異熟？謂無記色處。聲處亦爾。意處，或有異熟、或無異熟。云何有異熟？謂不善、善有漏意處。云何無異熟？謂無記無漏意處。法處亦爾。此十二處，幾是見、幾非見？答：一是見，十非見，一應分別。謂法處，或是見、或非見。云何是見？謂五染污見、世俗正見、學無學見。云何非見？謂余法處。此十二處，幾內、幾外？答：六內，六外。此十二處，幾有執受、幾無執受？答：三無執受，九應分別。謂眼處，或有執受、或無執受。云何有執受？謂自體所攝眼處。云何無執受？謂非自體所攝眼處。色、耳、聲、鼻、香、舌、味、身、觸處亦爾。此十二處，幾是心、幾非心？答：一是心，十一非心。此十二處，幾是心所、幾非心所？答：十一非心所，一應分別。謂法處，或是心所、或非心所。云何是心所？謂有所緣法處。云何非心所？謂無所緣法處。此十二處，幾有所緣、幾無所緣？答：一有所緣，十無所緣，一應分別。謂法處，或有所緣、或無所緣。云何有所緣？謂諸心所。云何無所緣？謂非心所法處。此十二處，幾

是業、幾非業？答：九非業，三應分別。謂色處，或是業、或非業。云何是業？謂身表業。云何非業？謂余色處。聲處，或是業、或非業。云何是業？謂語表業。云何非業？謂餘聲處。法處，或是業、或非業。云何是業？謂法處所攝身語業及思。云何非業？謂余法處。

此十二處，幾善、幾不善、幾無記？答：八無記，四應分別。謂色處，或善、或不善、或無記。云何善？謂善身表業。云何不善？謂不善身表業。云何無記？謂除善、不善身表業諸餘色處。聲處，或善、或不善、或無記。云何善？謂善語表業。云何不善？謂不善語表業。云何無記？謂除善、不善語表業諸餘聲處。意處，或善、或不善、或無記。云何善？謂善作意相應意處。云何不善？謂不善作意相應意處。云何無記？謂無記作意相應意處。法處，或善、或不善、或無記。云何善？謂法處所攝善身語業及善受想行蘊並擇滅。云何不善？謂法處所攝不善身語業及不善受想行蘊。云何無記？謂無記受想行蘊及虛空、非擇滅。

此十二處，幾見所斷、幾修所斷、幾非所斷。答：十修所斷，二應分別。謂意處，或見所斷、或修所斷、或非所斷。云何見所斷？謂若意處隨信、隨法行現觀邊忍所斷。此復云何？謂見所斷八十八隨眠相應意處。云何修所斷？

【現代漢語翻譯】現代漢語譯本：什麼是業，什麼是非業？回答：九種是非業，三種應加以區分。即色處（Rūpa-āyatana，視覺對像），有的是業，有的不是業。什麼是業？即身表業（Kāya-vijñapti-karma，身體的表達行為）。什麼是非業？即其餘的色處。聲處（Śabda-āyatana，聲音對像），有的是業，有的不是業。什麼是業？即語表業（Vāk-vijñapti-karma，語言的表達行為）。什麼是非業？即其餘的聲處。法處（Dharma-āyatana，法對像），有的是業，有的不是業。什麼是業？即法處所包含的身語業以及思（Cetanā，意志）。什麼是非業？即其餘的法處。

這十二處中，哪些是善，哪些是不善，哪些是無記？回答：八種是無記，四種應加以區分。即色處，有的是善，有的是不善，有的是無記。什麼是善？即善的身表業。什麼是不善？即不善的身表業。什麼是無記？即除了善和不善的身表業之外的其餘色處。聲處，有的是善，有的是不善，有的是無記。什麼是善？即善的語表業。什麼是不善？即不善的語表業。什麼是無記？即除了善和不善的語表業之外的其餘聲處。意處（Mana-āyatana，意識對像），有的是善，有的是不善，有的是無記。什麼是善？即與善作意（Kusala-manasikāra，有益的注意）相應的意處。什麼是不善？即與不善作意（Akusala-manasikāra，無益的注意）相應的意處。什麼是無記？即與無記作意（Avyākrta-manasikāra，中性的注意）相應的意處。法處，有的是善，有的是不善，有的是無記。什麼是善？即法處所包含的善身語業以及善的受（Vedanā，感受）、想（Saṃjñā，認知）、行蘊（Saṃskāra-skandha，意志活動）以及擇滅（Pratisaṃkhyā-nirodha，通過智慧選擇的滅盡）。什麼是不善？即法處所包含的不善身語業以及不善的受、想、行蘊。什麼是無記？即無記的受、想、行蘊以及虛空（Ākāśa，空間）、非擇滅（Apratisaṃkhyā-nirodha，非通過智慧選擇的滅盡）。

這十二處中，哪些是見所斷（Darśana-heya，通過見道斷除），哪些是修所斷（Bhāvanā-heya，通過修道斷除），哪些是非所斷（Na-heya，無法斷除）？回答：十種是修所斷，兩種應加以區分。即意處，有的是見所斷，有的是修所斷，有的是非所斷。什麼是見所斷？即如果意處是隨信行（Śraddhānusārin，隨信仰而行者）、隨法行（Dharmānusārin，隨法而行者）在現觀邊忍（Darśana-mārga-kṣānti，見道之忍）所斷。這又是什麼？即見所斷的八十八隨眠（Aṣṭāśīti-anuśaya，88種潛在的煩惱）相應的意處。什麼是修所斷？

【English Translation】 English version: What is karma, and what is non-karma? Answer: Nine are non-karma, and three should be distinguished. That is, the Rūpa-āyatana (sense-sphere of form), some are karma, and some are not karma. What is karma? That is, Kāya-vijñapti-karma (bodily expressive actions). What is non-karma? That is, the remaining Rūpa-āyatana. The Śabda-āyatana (sense-sphere of sound), some are karma, and some are not karma. What is karma? That is, Vāk-vijñapti-karma (verbal expressive actions). What is non-karma? That is, the remaining Śabda-āyatana. The Dharma-āyatana (sense-sphere of phenomena), some are karma, and some are not karma. What is karma? That is, the bodily and verbal actions included in the Dharma-āyatana, and Cetanā (volition). What is non-karma? That is, the remaining Dharma-āyatana.

Of these twelve āyatanas, how many are wholesome, how many are unwholesome, and how many are neutral? Answer: Eight are neutral, and four should be distinguished. That is, the Rūpa-āyatana, some are wholesome, some are unwholesome, and some are neutral. What is wholesome? That is, wholesome bodily expressive actions. What is unwholesome? That is, unwholesome bodily expressive actions. What is neutral? That is, all the remaining Rūpa-āyatana except for wholesome and unwholesome bodily expressive actions. The Śabda-āyatana, some are wholesome, some are unwholesome, and some are neutral. What is wholesome? That is, wholesome verbal expressive actions. What is unwholesome? That is, unwholesome verbal expressive actions. What is neutral? That is, all the remaining Śabda-āyatana except for wholesome and unwholesome verbal expressive actions. The Mana-āyatana (sense-sphere of mind), some are wholesome, some are unwholesome, and some are neutral. What is wholesome? That is, the Mana-āyatana associated with Kusala-manasikāra (wholesome attention). What is unwholesome? That is, the Mana-āyatana associated with Akusala-manasikāra (unwholesome attention). What is neutral? That is, the Mana-āyatana associated with Avyākrta-manasikāra (neutral attention). The Dharma-āyatana, some are wholesome, some are unwholesome, and some are neutral. What is wholesome? That is, the wholesome bodily and verbal actions included in the Dharma-āyatana, and the wholesome Vedanā (feeling), Saṃjñā (perception), Saṃskāra-skandha (volitional formations), and Pratisaṃkhyā-nirodha (cessation through wisdom). What is unwholesome? That is, the unwholesome bodily and verbal actions included in the Dharma-āyatana, and the unwholesome Vedanā, Saṃjñā, and Saṃskāra-skandha. What is neutral? That is, the neutral Vedanā, Saṃjñā, and Saṃskāra-skandha, and Ākāśa (space), and Apratisaṃkhyā-nirodha (cessation without wisdom).

Of these twelve āyatanas, how many are Darśana-heya (abandoned by seeing), how many are Bhāvanā-heya (abandoned by cultivation), and how many are Na-heya (not to be abandoned)? Answer: Ten are Bhāvanā-heya, and two should be distinguished. That is, the Mana-āyatana, some are Darśana-heya, some are Bhāvanā-heya, and some are Na-heya. What is Darśana-heya? That is, if the Mana-āyatana is abandoned by Śraddhānusārin (one who follows by faith), Dharmānusārin (one who follows by Dharma) in Darśana-mārga-kṣānti (the forbearance of the path of seeing). What is this again? That is, the Mana-āyatana associated with the Aṣṭāśīti-anuśaya (88 latent defilements) that are abandoned by seeing. What is Bhāvanā-heya?

謂若意處學見跡修所斷。此復云何？謂修所斷十隨眠相應意處及不染污有漏意處。云何非所斷？謂無漏意處。法處，或見所斷、或修所斷、或非所斷。云何見所斷？謂若法處隨信隨法行現觀邊忍所斷。此復云何？謂見所斷八十八隨眠，及彼相應法處，彼所等起心不相應行。云何修所斷？謂若法處學見跡修所斷。此復云何？謂修所斷十隨眠，及彼相應法處，彼所等起身語業，彼所等起心不相應行，並不染污有漏法處。云何非所斷？謂無漏法處。

此十二處，幾學、幾無學、幾非學非無學？答：十非學非無學，二應分別。謂意處，或學、或無學、或非學非無學。云何學？謂學作意相應意處。云何無學？謂無學作意相應意處。云何非學非無學？謂非學非無學作意相應意處。法處，或學、或無學、或非學非無學。云何學？謂學身語業及學受想行蘊。云何無學？謂無學身語業及無學受想行蘊。云何非學非無學？謂法處所攝有漏身語業，及有漏受想行蘊，並無為法。

此十二處，幾欲界系、幾色界系、幾無色界系、幾不繫？答：二欲界系，十應分別。謂眼處，或欲界系、或色界系。云何欲界系？謂若眼處欲界系大種所造。云何色界系？謂若眼處色界系大種所造色。耳、聲、鼻、舌、身處亦爾。觸處，或欲界系、或色界

【現代漢語翻譯】現代漢語譯本：問：什麼是意處中通過見道、修道所斷的，以及什麼不是通過見道、修道所斷的？答：通過修道所斷的是與十隨眠（dasānusaya，十種潛在的煩惱）相應的意處，以及不染污的有漏意處（sāsrava-manāyatana，仍然受煩惱影響的意處）。什麼不是通過見道、修道所斷的呢？答：是無漏意處（anāsrava-manāyatana，不受煩惱影響的意處）。法處（dharmāyatana，法界），有的是通過見道所斷，有的是通過修道所斷，有的不是通過見道、修道所斷。什麼是通過見道所斷的呢？答：是通過隨信行（saddhānusārin，隨信修行者）、隨法行（dhammānusārin，隨法修行者）的現觀邊忍（darśana-mārga-kṣānti，見道位的忍）所斷的法處。這又是什麼呢？答：是通過見道所斷的八十八隨眠（aṣṭāśīti anusaya，八十八種潛在的煩惱），以及與它們相應的法處，以及由它們所引起的、與心不相應的行（citta-viprayukta-saṃskāra，不與心識相應的行）。什麼是通過修道所斷的呢？答：是通過學道（śaikṣa-mārga，有學道）、見跡道（darśana-mārga，見道）、修道所斷的法處。這又是什麼呢？答：是通過修道所斷的十隨眠，以及與它們相應的法處，以及由它們所引起的、身語業（kāya-vāṅmanas-karma，身口意業），以及由它們所引起的、與心不相應的行，以及不染污的有漏法處。什麼不是通過見道、修道所斷的呢？答：是無漏法處。在這十二處（dvādaśa āyatana，十二處）中，有多少是屬於有學（śaikṣa，正在學習的修行者）、無學（aśaikṣa，已經完成學習的修行者）、非有學非無學（naiśaikṣa-nāśaikṣa，既非有學也非無學）？答：十個是非有學非無學，兩個應該分別說明。意處，有的是有學，有的是無學，有的是非有學非無學。什麼是有學？答：是與有學作意（śaikṣa-manasikāra，有學者的專注）相應的意處。什麼是無學？答：是與無學作意（aśaikṣa-manasikāra，無學者的專注）相應的意處。什麼是非有學非無學？答：是與非有學非無學作意（naiśaikṣa-nāśaikṣa-manasikāra，既非有學也非無學者的專注）相應的意處。法處，有的是有學，有的是無學，有的是非有學非無學。什麼是有學？答：是有學的身語業，以及有學的受（vedanā，感受）、想（saṃjñā，認知）、行蘊（saṃskāra-skandha，行蘊）。什麼是無學？答：是無學的身語業，以及無學的受、想、行蘊。什麼是非有學非無學？答：是法處所包含的有漏身語業，以及有漏的受、想、行蘊，以及無為法（asaṃskṛta-dharma，不生不滅的法）。在這十二處中，有多少是屬於欲界系（kāmadhātu-saṃgṛhīta，屬於欲界的）、界系（rūpadhātu-saṃgṛhīta，屬於界的）、無界系（arūpadhātu-saṃgṛhīta，屬於無界的）、不繫（asaṃgṛhīta，不屬於任何界的）？答：兩個是欲界系，十個應該分別說明。眼處（cakṣurāyatana，眼界），有的是欲界系，有的是界系。什麼是欲界系？答：是眼處中由欲界系的大種（mahābhūta，四大元素）所造的。什麼是界系？答：是眼處中由界系的大種所造的色（rūpa，顏色和形狀）。耳處（śrotrāyatana，耳界）、聲處（śabdāyatana，聲界）、鼻處（ghrāṇāyatana，鼻界）、舌處（jihvāyatana，舌界）、身處（kāyāyatana，身界）也是如此。觸處（spraṣṭavyāyatana，觸界），有的是欲界系，有的是界系。

【English Translation】 English version: Question: What is severed in the mind-base (manāyatana) through the path of seeing (darśana-mārga) and the path of cultivation (bhāvanā-mārga), and what is not severed through the path of seeing and the path of cultivation? Answer: What is severed through the path of cultivation is the mind-base associated with the ten latent tendencies (dasānusaya), and the undefiled afflicted mind-base (sāsrava-manāyatana). What is not severed? Answer: The unconditioned mind-base (anāsrava-manāyatana). The dharma-base (dharmāyatana) is either severed through the path of seeing, or severed through the path of cultivation, or not severed. What is severed through the path of seeing? Answer: It is the dharma-base severed by the acceptance of the edge of vision on the path of seeing of those who follow faith (saddhānusārin) and those who follow the Dharma (dhammānusārin). What is this? Answer: The eighty-eight latent tendencies (aṣṭāśīti anusaya) severed through the path of seeing, and the dharma-base associated with them, and the formations not corresponding to mind (citta-viprayukta-saṃskāra) arising from them. What is severed through the path of cultivation? Answer: It is the dharma-base severed through the path of learning (śaikṣa-mārga), the path of the trace of seeing (darśana-mārga), and the path of cultivation. What is this? Answer: The ten latent tendencies severed through the path of cultivation, and the dharma-base associated with them, and the bodily, verbal, and mental actions (kāya-vāṅmanas-karma) arising from them, and the formations not corresponding to mind arising from them, and the undefiled afflicted dharma-base. What is not severed? Answer: The unconditioned dharma-base. Among these twelve bases (dvādaśa āyatana), how many belong to the learners (śaikṣa), the non-learners (aśaikṣa), and neither learners nor non-learners (naiśaikṣa-nāśaikṣa)? Answer: Ten are neither learners nor non-learners, and two should be distinguished. The mind-base is either that of a learner, or that of a non-learner, or that of neither a learner nor a non-learner. What is that of a learner? Answer: The mind-base associated with the attention (manasikāra) of a learner (śaikṣa-manasikāra). What is that of a non-learner? Answer: The mind-base associated with the attention of a non-learner (aśaikṣa-manasikāra). What is that of neither a learner nor a non-learner? Answer: The mind-base associated with the attention of neither a learner nor a non-learner (naiśaikṣa-nāśaikṣa-manasikāra). The dharma-base is either that of a learner, or that of a non-learner, or that of neither a learner nor a non-learner. What is that of a learner? Answer: The bodily and verbal actions of a learner, and the aggregates of feeling (vedanā), perception (saṃjñā), and formations (saṃskāra-skandha) of a learner. What is that of a non-learner? Answer: The bodily and verbal actions of a non-learner, and the aggregates of feeling, perception, and formations of a non-learner. What is that of neither a learner nor a non-learner? Answer: The afflicted bodily and verbal actions included in the dharma-base, and the afflicted aggregates of feeling, perception, and formations, and the unconditioned dharmas (asaṃskṛta-dharma). Among these twelve bases, how many belong to the desire realm (kāmadhātu-saṃgṛhīta), the form realm (rūpadhātu-saṃgṛhīta), the formless realm (arūpadhātu-saṃgṛhīta), and are unassociated (asaṃgṛhīta)? Answer: Two belong to the desire realm, and ten should be distinguished. The eye-base (cakṣurāyatana) is either that of the desire realm or that of the form realm. What belongs to the desire realm? Answer: The eye-base made of the great elements (mahābhūta) of the desire realm. What belongs to the form realm? Answer: The color (rūpa) made of the great elements of the form realm. The ear-base (śrotrāyatana), sound-base (śabdāyatana), nose-base (ghrāṇāyatana), tongue-base (jihvāyatana), and body-base (kāyāyatana) are also like this. The touch-base (spraṣṭavyāyatana) is either that of the desire realm or that of the form realm.

系。云何欲界系？謂欲界系四大種及欲界系大種所造觸處。云何色界系？謂色界系四大種及色界系大種所造觸處。意處，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂欲界系作意相應意處。云何色界系？謂色界系作意相應意處。云何無色界系？謂無色界系作意相應意處云。何不繫？謂無漏作意相應意處。法處，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂欲界系法處所攝身語業、受想行蘊。云何色界系？謂色界系法處所攝身語業、受想行蘊。云何無色界系？謂無色界系受想行蘊。云何不繫？謂無漏身語業、受想行蘊及無為法。

此十二處，幾過去、幾未來、幾現在？答：十一或過去或未來或現在，一應分別。謂法處，若有為，或過去或未來或現在；若無為，非過去非未來非現在。

此十二處，幾苦諦攝、幾集諦攝、幾滅諦攝、幾道諦攝、幾非諦攝？答：十苦集諦攝，二應分別。謂意處，若有漏，苦集諦攝；若無漏，道諦攝。法處，若有漏，苦集諦攝；若無漏，有為道諦攝；若擇滅，滅諦攝；若虛空、非擇滅，非諦攝。

此十二處，幾見苦所斷、幾見集所斷、幾見滅所斷、幾見道所斷、幾修所斷、幾非所斷？答：十修所斷，二應分別。謂意處，或見苦集滅道修所斷、或

【現代漢語翻譯】現代漢語譯本：色。什麼是欲界所繫？是指欲界所繫的四大種以及欲界所繫由四大種所造的觸處（phassa-ayatana，感官領域）。什麼是色界所繫？是指色界所繫的四大種以及色界所繫由四大種所造的觸處。意處（mano-ayatana，意識領域），或者屬於欲界所繫，或者屬於色界所繫，或者屬於無色界所繫，或者不屬於任何界系。什麼是欲界所繫？是指與欲界所繫作意（manasikara，心理活動）相應的意處。什麼是色界所繫？是指與色界所繫作意相應的意處。什麼事無色界所繫？是指與無色界所繫作意相應的意處。什麼是不繫？是指與無漏作意相應的意處。法處（dhamma-ayatana，法界），或者屬於欲界所繫，或者屬於色界所繫，或者屬於無色界所繫，或者不屬於任何界系。什麼是欲界所繫？是指欲界所繫法處所包含的身語業（kaya-kamma，身體行為；vaci-kamma，語言行為）、受（vedana，感受）、想（sanna，認知）、行蘊（sankhara-khandha，心理活動）。什麼是色界所繫？是指色界法處所包含的身語業、受想行蘊。什麼是無色界所繫？是指無色界所繫的受想行蘊。什麼是不繫？是指無漏的身語業、受想行蘊以及無為法（asankhata-dhamma，非因緣和合之法）。這十二處，有多少是過去、多少是未來、多少是現在？回答：十一個或者屬於過去，或者屬於未來，或者屬於現在，一個需要分別。即法處，如果有為（sankhata，因緣和合），或者屬於過去，或者屬於未來，或者屬於現在；如果無為，不屬於過去，不屬於未來，也不屬於現在。這十二處，有多少被苦諦（dukkha-sacca，苦之真諦）所攝、多少被集諦（samudaya-sacca，苦之生起之真諦）所攝、多少被滅諦（nirodha-sacca，苦之止息之真諦）所攝、多少被道諦（magga-sacca，導向苦之止息的道路之真諦）所攝、多少不被任何諦所攝？回答：十個被苦集諦所攝，兩個需要分別。即意處，如果有漏（sāsava，有煩惱），被苦集諦所攝；如果無漏（anāsava，無煩惱），被道諦所攝。法處，如果有漏，被苦集諦所攝；如果無漏，有為的被道諦所攝；如果為擇滅（nirodha，通過智慧選擇而達到的寂滅），被滅諦所攝；如果為空虛、非擇滅（apratisamkhyanirodha，非通過智慧選擇而達到的寂滅），不被任何諦所攝。這十二處，有多少是見苦所斷（見道所斷，ditthabbahetabba，通過見道斷除的煩惱）、多少是見集所斷、多少是見滅所斷、多少是見道所斷、多少是修所斷（bhavanaya pahatabba，通過修道斷除的煩惱）、多少不是任何所斷？回答：十個是修所斷，兩個需要分別。即意處，或者為見苦集滅道修所斷，或者...

【English Translation】 English version: Sense spheres. What is connected with the desire realm? It refers to the four great elements connected with the desire realm, and the sense sphere of touch produced by the great elements connected with the desire realm. What is connected with the form realm? It refers to the four great elements connected with the form realm, and the sense sphere of touch produced by the great elements connected with the form realm. The mind sphere (mano-ayatana), is either connected with the desire realm, or connected with the form realm, or connected with the formless realm, or not connected. What is connected with the desire realm? It refers to the mind sphere associated with attention (manasikara) connected with the desire realm. What is connected with the form realm? It refers to the mind sphere associated with attention connected with the form realm. What is connected with the formless realm? It refers to the mind sphere associated with attention connected with the formless realm. What is not connected? It refers to the mind sphere associated with unconditioned attention. The sphere of ideas (dhamma-ayatana), is either connected with the desire realm, or connected with the form realm, or connected with the formless realm, or not connected. What is connected with the desire realm? It refers to bodily and verbal actions (kaya-kamma; vaci-kamma), feeling (vedana), perception (sanna), and mental formations (sankhara-khandha) included in the sphere of ideas connected with the desire realm. What is connected with the form realm? It refers to bodily and verbal actions, feeling, perception, and mental formations included in the sphere of ideas connected with the form realm. What is connected with the formless realm? It refers to feeling, perception, and mental formations connected with the formless realm. What is not connected? It refers to unconditioned bodily and verbal actions, feeling, perception, and mental formations, and the unconditioned (asankhata-dhamma). Of these twelve spheres, how many are past, how many are future, and how many are present? Answer: Eleven are either past, future, or present; one should be distinguished. That is, the sphere of ideas, if conditioned (sankhata), is either past, future, or present; if unconditioned, it is neither past, nor future, nor present. Of these twelve spheres, how many are included in the truth of suffering (dukkha-sacca), how many are included in the truth of the origin of suffering (samudaya-sacca), how many are included in the truth of the cessation of suffering (nirodha-sacca), how many are included in the truth of the path to the cessation of suffering (magga-sacca), and how many are not included in any truth? Answer: Ten are included in the truths of suffering and its origin, two should be distinguished. That is, the mind sphere, if defiled (sāsava), is included in the truths of suffering and its origin; if undefiled (anāsava), it is included in the truth of the path. The sphere of ideas, if defiled, is included in the truths of suffering and its origin; if undefiled, the conditioned is included in the truth of the path; if it is cessation through wisdom (nirodha), it is included in the truth of cessation; if it is space or cessation without wisdom (apratisamkhyanirodha), it is not included in any truth. Of these twelve spheres, how many are to be abandoned by seeing suffering (ditthabbahetabba), how many are to be abandoned by seeing the origin, how many are to be abandoned by seeing the cessation, how many are to be abandoned by seeing the path, how many are to be abandoned by cultivation (bhavanaya pahatabba), and how many are not to be abandoned by any means? Answer: Ten are to be abandoned by cultivation, two should be distinguished. That is, the mind sphere, is either to be abandoned by seeing suffering, origin, cessation, or path, or by cultivation, or...

非所斷。云何見苦所斷？謂若意處隨信隨法行苦現觀邊忍所斷。此復云何？謂見苦所斷二十八隨眠相應意處。云何見集所斷？謂若意處隨信隨法行集現觀邊忍所斷。此復云何？謂見集所斷十九隨眠相應意處。云何見滅所斷？謂若意處隨信隨法行滅現觀邊忍所斷。此復云何？謂見滅所斷十九隨眠相應意處。云何見道所斷？謂若意處隨信隨法行道現觀邊忍所斷。此復云何？謂見道所斷二十二隨眠相應意處。云何修所斷？謂若意處學見跡修所斷。此復云何？謂修所斷十隨眠相應意處及不染污有漏意處。云何非所斷？謂無漏意處。法處，或見苦集滅道修所斷、或非所斷。云何見苦所斷？謂若法處隨信隨法行苦現觀邊忍所斷。此復云何？謂見苦所斷二十八隨眠，及彼相應法處，彼所等起心不相應行。云何見集所斷？謂若法處隨信隨法行集現觀邊忍所斷。此復云何？謂見集所斷十九隨眠，及彼相應法處，彼所等起心不相應行。云何見滅所斷？謂若法處隨信隨法行滅現觀邊忍所斷。此復云何？謂見滅所斷十九隨眠，及彼相應法處，彼所等起心不相應行。云何見道所斷？謂若法處隨信隨法行道現觀邊忍所斷。此復云何？謂見道所斷二十二隨眠，及彼相應法處，彼所等起心不相應行。云何修所斷？謂若法處學見跡修所斷。此復云何？謂修

【現代漢語翻譯】現代漢語譯本非所斷是什麼意思？是指不由任何方式斷除的。那麼，什麼是見苦所斷呢？是指在意處（manayatana，意根）中，隨順於信（saddha，信仰）、隨順於法（dhamma，佛法）而行，在苦現觀（dukkha-abhisamaya，對苦諦的現觀）的邊忍（khanti，忍）所斷除的。這又是什麼意思呢？是指見苦所斷的二十八種隨眠（anusaya，煩惱的潛在傾向）所相應的意處。什麼是見集所斷呢？是指在意處中，隨順於信、隨順於法而行，在集現觀（samudaya-abhisamaya，對集諦的現觀）的邊忍所斷除的。這又是什麼意思呢？是指見集所斷的十九種隨眠所相應的意處。什麼是見滅所斷呢？是指在意處中，隨順於信、隨順於法而行，在滅現觀（nirodha-abhisamaya，對滅諦的現觀）的邊忍所斷除的。這又是什麼意思呢？是指見滅所斷的十九種隨眠所相應的意處。什麼是見道所斷呢？是指在意處中，隨順於信、隨順於法而行，在道現觀（magga-abhisamaya，對道諦的現觀）的邊忍所斷除的。這又是什麼意思呢？是指見道所斷的二十二種隨眠所相應的意處。什麼是修所斷呢？是指在意處中，通過學習見地（ditthi，見解）的痕跡（跡象）而修習所斷除的。這又是什麼意思呢？是指修所斷的十種隨眠所相應的意處，以及不染污的有漏意處。什麼是非所斷呢？是指無漏意處。法處（dhammayatana，法根），或者是由見苦、集、滅、道、修所斷，或者是非所斷。什麼是見苦所斷呢？是指在法處中，隨順於信、隨順於法而行，在苦現觀的邊忍所斷除的。這又是什麼意思呢？是指見苦所斷的二十八種隨眠，以及與它們相應的法處，以及由它們所等起的心不相應行（citta-vippayutta-sankhara，不與心識相應的行法）。什麼是見集所斷呢？是指在法處中，隨順於信、隨順於法而行，在集現觀的邊忍所斷除的。這又是什麼意思呢？是指見集所斷的十九種隨眠，以及與它們相應的法處，以及由它們所等起的心不相應行。什麼是見滅所斷呢？是指在法處中，隨順於信、隨順於法而行，在滅現觀的邊忍所斷除的。這又是什麼意思呢？是指見滅所斷的十九種隨眠，以及與它們相應的法處，以及由它們所等起的心不相應行。什麼是見道所斷呢？是指在法處中，隨順於信、隨順於法而行，在道現觀的邊忍所斷除的。這又是什麼意思呢？是指見道所斷的二十二種隨眠，以及與它們相應的法處，以及由它們所等起的心不相應行。什麼是修所斷呢？是指在法處中，通過學習見地的痕跡而修習所斷除的。這又是什麼意思呢？是指修

【English Translation】 English version What is 'not to be abandoned'? It refers to what is not abandoned by any means. Then, what is 'abandoned by seeing suffering'? It refers to what is abandoned in the mind-base (manayatana) by the forbearance (khanti) at the edge of the direct realization of suffering (dukkha-abhisamaya), while following faith (saddha) and the Dharma (dhamma). What does this refer to? It refers to the mind-base associated with the twenty-eight latent tendencies (anusaya) that are abandoned by seeing suffering. What is 'abandoned by seeing the origin'? It refers to what is abandoned in the mind-base by the forbearance at the edge of the direct realization of the origin (samudaya-abhisamaya), while following faith and the Dharma. What does this refer to? It refers to the mind-base associated with the nineteen latent tendencies that are abandoned by seeing the origin. What is 'abandoned by seeing cessation'? It refers to what is abandoned in the mind-base by the forbearance at the edge of the direct realization of cessation (nirodha-abhisamaya), while following faith and the Dharma. What does this refer to? It refers to the mind-base associated with the nineteen latent tendencies that are abandoned by seeing cessation. What is 'abandoned by seeing the path'? It refers to what is abandoned in the mind-base by the forbearance at the edge of the direct realization of the path (magga-abhisamaya), while following faith and the Dharma. What does this refer to? It refers to the mind-base associated with the twenty-two latent tendencies that are abandoned by seeing the path. What is 'abandoned by cultivation'? It refers to what is abandoned in the mind-base by cultivation through learning the traces (signs) of views (ditthi). What does this refer to? It refers to the mind-base associated with the ten latent tendencies that are abandoned by cultivation, and the defiled mind-base with outflows. What is 'not to be abandoned'? It refers to the undefiled mind-base. The Dharma-base (dhammayatana) is either abandoned by seeing suffering, origin, cessation, path, and cultivation, or it is not to be abandoned. What is 'abandoned by seeing suffering'? It refers to what is abandoned in the Dharma-base by the forbearance at the edge of the direct realization of suffering, while following faith and the Dharma. What does this refer to? It refers to the twenty-eight latent tendencies that are abandoned by seeing suffering, and the Dharma-base associated with them, and the formations not associated with mind (citta-vippayutta-sankhara) that arise from them. What is 'abandoned by seeing the origin'? It refers to what is abandoned in the Dharma-base by the forbearance at the edge of the direct realization of the origin, while following faith and the Dharma. What does this refer to? It refers to the nineteen latent tendencies that are abandoned by seeing the origin, and the Dharma-base associated with them, and the formations not associated with mind that arise from them. What is 'abandoned by seeing cessation'? It refers to what is abandoned in the Dharma-base by the forbearance at the edge of the direct realization of cessation, while following faith and the Dharma. What does this refer to? It refers to the nineteen latent tendencies that are abandoned by seeing cessation, and the Dharma-base associated with them, and the formations not associated with mind that arise from them. What is 'abandoned by seeing the path'? It refers to what is abandoned in the Dharma-base by the forbearance at the edge of the direct realization of the path, while following faith and the Dharma. What does this refer to? It refers to the twenty-two latent tendencies that are abandoned by seeing the path, and the Dharma-base associated with them, and the formations not associated with mind that arise from them. What is 'abandoned by cultivation'? It refers to what is abandoned in the Dharma-base by cultivation through learning the traces of views. What does this refer to? It refers to the

所斷十隨眠，及彼相應法處，彼所等起身語業、心不相應行，並不染污有漏法處。云何非所斷？謂無漏法處。

五蘊十二處，為五攝十二、十二攝五耶？答：十二攝五，非五攝十二。何所不攝？謂諸無為。五蘊十八界，為五攝十八、十八攝五耶？答：十八攝五，非五攝十八。何所不攝？謂諸無為。五蘊二十二根，為五攝二十二、二十二攝五耶？答：二蘊全二蘊少分攝二十二根，二十二根攝二蘊全二蘊少分。何所不攝？謂一蘊全二蘊少分。五蘊九十八隨眠，為五攝九十八、九十八攝五耶？答：一蘊少分攝九十八隨眠，九十八隨眠攝一蘊少分。何所不攝？謂四蘊全一蘊少分。十二處十八界，為十二攝十八、十八攝十二耶？答：互相攝，隨其事。十二處二十二根，為十二攝二十二、二十二攝十二耶？答：六處全一處少分攝二十二根，二十二根攝六處全一處少分。何所不攝？謂五處全一處少分。十二處九十八隨眠，為十二攝九十八、九十八攝十二耶？答：一處少分攝九十八隨眠，九十八隨眠攝一處少分。何所不攝？謂十一處全一處少分。十八界二十二根，為十八攝二十二、二十二攝十八耶？答：十二界全一界少分攝二十二根，二十二根攝十二界全一界少分。何所不攝？謂五界全一界少分。十八界九十八隨眠，為十八攝九

【現代漢語翻譯】現代漢語譯本哪些是有待斷除的？即十隨眠（Ten latent tendencies），以及與它們相應的法處（Dharma-āyatana），由它們所引起的起身語業（Actions of body, speech, and mind），心不相應行（Citta-viprayukta-saṃskāras），以及不染污的有漏法處（Sāsrava dharma-āyatana）。哪些是無需斷除的？即無漏法處（Anāsrava dharma-āyatana）。

五蘊（Pañca-skandhas）和十二處（Dvādaśa-āyatanas）之間，是五蘊包含十二處，還是十二處包含五蘊呢？回答：是十二處包含五蘊，而不是五蘊包含十二處。什麼是不被包含的？即諸無為法（Asaṃskṛta dharmas）。五蘊和十八界（Aṣṭādaśa-dhātus）之間，是五蘊包含十八界，還是十八界包含五蘊呢？回答：是十八界包含五蘊，而不是五蘊包含十八界。什麼是不被包含的？即諸無為法。五蘊和二十二根（Dvāviṃśati-indriyas）之間，是五蘊包含二十二根，還是二十二根包含五蘊呢？回答：是兩個蘊全部和兩個蘊的部分包含二十二根，二十二根包含兩個蘊全部和兩個蘊的部分。什麼是不被包含的？即一個蘊全部和兩個蘊的部分。五蘊和九十八隨眠（Aṣṭanavati-anuśayas）之間，是五蘊包含九十八隨眠，還是九十八隨眠包含五蘊呢？回答：是一個蘊的部分包含九十八隨眠，九十八隨眠包含一個蘊的部分。什麼是不被包含的？即四個蘊全部和一個蘊的部分。十二處和十八界之間，是十二處包含十八界，還是十八界包含十二處呢？回答：互相包含，視情況而定。十二處和二十二根之間，是十二處包含二十二根，還是二十二根包含十二處呢？回答：是六個處全部和一個處的部分包含二十二根，二十二根包含六個處全部和一個處的部分。什麼是不被包含的？即五個處全部和一個處的部分。十二處和九十八隨眠之間，是十二處包含九十八隨眠，還是九十八隨眠包含十二處呢？回答：是一個處的部分包含九十八隨眠，九十八隨眠包含一個處的部分。什麼是不被包含的？即十一個處全部和一個處的部分。十八界和二十二根之間，是十八界包含二十二根，還是二十二根包含十八界呢？回答：是十二個界全部和一個界的部分包含二十二根，二十二根包含十二個界全部和一個界的部分。什麼是不被包含的？即五個界全部和一個界的部分。十八界和九十八隨眠之間，是十八界包含九

【English Translation】 English version What are to be abandoned? The ten latent tendencies (Ten latent tendencies), and the corresponding Dharma-āyatana (Dharma-āyatana), the actions of body, speech, and mind arising from them, the citta-viprayukta-saṃskāras (Citta-viprayukta-saṃskāras), and the non-defiled sāsrava dharma-āyatana (Sāsrava dharma-āyatana). What are not to be abandoned? The anāsrava dharma-āyatana (Anāsrava dharma-āyatana).

Between the five aggregates (Pañca-skandhas) and the twelve āyatanas (Dvādaśa-āyatanas), do the five aggregates encompass the twelve āyatanas, or do the twelve āyatanas encompass the five aggregates? Answer: The twelve āyatanas encompass the five aggregates, not the five aggregates encompassing the twelve āyatanas. What is not encompassed? The asaṃskṛta dharmas (Asaṃskṛta dharmas). Between the five aggregates and the eighteen dhātus (Aṣṭādaśa-dhātus), do the five aggregates encompass the eighteen dhātus, or do the eighteen dhātus encompass the five aggregates? Answer: The eighteen dhātus encompass the five aggregates, not the five aggregates encompassing the eighteen dhātus. What is not encompassed? The asaṃskṛta dharmas. Between the five aggregates and the twenty-two indriyas (Dvāviṃśati-indriyas), do the five aggregates encompass the twenty-two indriyas, or do the twenty-two indriyas encompass the five aggregates? Answer: Two aggregates in their entirety and a portion of two aggregates encompass the twenty-two indriyas, and the twenty-two indriyas encompass two aggregates in their entirety and a portion of two aggregates. What is not encompassed? One aggregate in its entirety and a portion of two aggregates. Between the five aggregates and the ninety-eight latent tendencies (Aṣṭanavati-anuśayas), do the five aggregates encompass the ninety-eight latent tendencies, or do the ninety-eight latent tendencies encompass the five aggregates? Answer: A portion of one aggregate encompasses the ninety-eight latent tendencies, and the ninety-eight latent tendencies encompass a portion of one aggregate. What is not encompassed? Four aggregates in their entirety and a portion of one aggregate. Between the twelve āyatanas and the eighteen dhātus, do the twelve āyatanas encompass the eighteen dhātus, or do the eighteen dhātus encompass the twelve āyatanas? Answer: They encompass each other, depending on the case. Between the twelve āyatanas and the twenty-two indriyas, do the twelve āyatanas encompass the twenty-two indriyas, or do the twenty-two indriyas encompass the twelve āyatanas? Answer: Six āyatanas in their entirety and a portion of one āyatana encompass the twenty-two indriyas, and the twenty-two indriyas encompass six āyatanas in their entirety and a portion of one āyatana. What is not encompassed? Five āyatanas in their entirety and a portion of one āyatana. Between the twelve āyatanas and the ninety-eight latent tendencies, do the twelve āyatanas encompass the ninety-eight latent tendencies, or do the ninety-eight latent tendencies encompass the twelve āyatanas? Answer: A portion of one āyatana encompasses the ninety-eight latent tendencies, and the ninety-eight latent tendencies encompass a portion of one āyatana. What is not encompassed? Eleven āyatanas in their entirety and a portion of one āyatana. Between the eighteen dhātus and the twenty-two indriyas, do the eighteen dhātus encompass the twenty-two indriyas, or do the twenty-two indriyas encompass the eighteen dhātus? Answer: Twelve dhātus in their entirety and a portion of one dhātu encompass the twenty-two indriyas, and the twenty-two indriyas encompass twelve dhātus in their entirety and a portion of one dhātu. What is not encompassed? Five dhātus in their entirety and a portion of one dhātu. Between the eighteen dhātus and the ninety-eight latent tendencies, do the eighteen dhātus encompass the nine

十八、九十八攝十八耶？答：一界少分攝九十八隨眠，九十八隨眠攝一界少分。何所不攝？謂十七界全一界少分。二十二根九十八隨眠，為二十二攝九十八、九十八攝二十二耶？答：互不相攝。

品類足論辯七事品第四之一

十八界、十二處、五蘊、五取蘊、六界、十大地法、十大善地法、十大煩惱地法、十小煩惱地法、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。

十八界云何？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。十二處云何？謂眼處色處、耳處聲處、鼻處香處、舌處味處、身處觸處、意處法處。五蘊云何？謂色蘊、受蘊、想蘊、行蘊、識蘊。五取蘊云何？謂色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。六界云何？謂地界、水界、火界、風界、空界、識界。十大地法雲何？謂受、想、思、觸、作意、欲、勝解、念、定、慧。十大善地法雲何？謂信、勤、慚、愧、無貪、無瞋、輕安、舍、不放逸、不害。十大煩惱地法雲何？謂不信、懈怠、失念、心亂、無明、不正知、非理作意、邪勝解、掉舉、放逸。十小煩惱地法雲何？謂忿、恨、覆、惱、嫉、慳、誑、諂、憍、害。五煩惱云何

【現代漢語翻譯】現代漢語譯本十八界和九十八隨眠之間是相互包含的關係嗎？答：一個界的部分包含九十八隨眠，九十八隨眠包含一個界的部分。什麼是不包含的呢？即十七個界全部和一個界的部分。二十二根和九十八隨眠之間，是二十二根包含九十八隨眠，還是九十八隨眠包含二十二根呢？答：它們之間互不包含。

《品類足論》辯七事品第四之一

十八界（dhatus）、十二處（ayatanas）、五蘊（skandhas）、五取蘊（upadanaskandhas）、六界（dhatus）、十大地法（mahabhumika dharmas）、十大善地法（kusala mahabhumika dharmas）、十大煩惱地法（klesa mahabhumika dharmas）、十小煩惱地法（upaklesa bhumika dharmas）、五煩惱（klesas）、五觸（sparsas）、五見（drstis）、五根（indriyas）、五法（dharmas）、六識身（vijnanakayas）、六觸身（sparsakayas）、六受身（vedanakayas）、六想身（samjnayakas）、六思身（cetanakayas）、六愛身（trsnakayas）。

什麼是十八界？即眼界（caksu-dhatu）、色界（rupa-dhatu）、眼識界（caksu-vijnana-dhatu），耳界（srotra-dhatu）、聲界（sabda-dhatu）、耳識界（srotra-vijnana-dhatu），鼻界（ghrana-dhatu）、香界（gandha-dhatu）、鼻識界（ghrana-vijnana-dhatu），舌界（jihva-dhatu）、味界（rasa-dhatu）、舌識界（jihva-vijnana-dhatu），身界（kaya-dhatu）、觸界（sprastavya-dhatu）、身識界（kaya-vijnana-dhatu），意界（mano-dhatu）、法界（dharma-dhatu）、意識界（mano-vijnana-dhatu）。什麼是十二處？即眼處（caksu-ayatana）、色處（rupa-ayatana），耳處（srotra-ayatana）、聲處（sabda-ayatana），鼻處（ghrana-ayatana）、香處（gandha-ayatana），舌處（jihva-ayatana）、味處（rasa-ayatana），身處（kaya-ayatana）、觸處（sprastavya-ayatana），意處（mano-ayatana）、法處（dharma-ayatana）。什麼是五蘊？即色蘊（rupa-skandha）、受蘊（vedana-skandha）、想蘊（samjna-skandha）、行蘊（samskara-skandha）、識蘊（vijnana-skandha）。什麼是五取蘊？即色取蘊（rupa-upadanaskandha）、受取蘊（vedana-upadanaskandha）、想取蘊（samjna-upadanaskandha）、行取蘊（samskara-upadanaskandha）、識取蘊（vijnana-upadanaskandha）。什麼是六界？即地界（prthvi-dhatu）、水界（ap-dhatu）、火界（tejas-dhatu）、風界（vayu-dhatu）、空界（akasa-dhatu）、識界（vijnana-dhatu）。什麼是十大地法？即受（vedana）、想（samjna）、思（cetana）、觸（sparsa）、作意（manaskara）、欲（chanda）、勝解（adhimoksa）、念（smrti）、定（samadhi）、慧（prajna）。什麼是十大善地法？即信（sraddha）、勤（virya）、慚（hri）、愧（apatrapya）、無貪（alobha）、無瞋（advesa）、輕安（prasrabdhi）、舍（upeksa）、不放逸（apramada）、不害（avihimsa）。什麼是十大煩惱地法？即不信（asradhya）、懈怠（kausidya）、失念（mustasmrtita）、心亂（viksepa）、無明（avidya）、不正知（asamparajana）、非理作意（ayoniso manaskara）、邪勝解（mithyadhimoksa）、掉舉（auddhatya）、放逸（pramada）。什麼是十小煩惱地法？即忿（krodha）、恨（upanaha）、覆（mraksha）、惱（pradasa）、嫉（irsya）、慳（matsarya）、誑（sathya）、諂（maya）、憍（mada）、害（vihimsa）。什麼是五煩惱？

【English Translation】 English version Are the eighteen dhatus (realms) and ninety-eight anusayas (latent tendencies) mutually inclusive? Answer: A portion of one dhatu includes the ninety-eight anusayas, and the ninety-eight anusayas include a portion of one dhatu. What is not included? That is, all seventeen dhatus and a portion of one dhatu. Between the twenty-two indriyas (faculties) and the ninety-eight anusayas, do the twenty-two include the ninety-eight, or do the ninety-eight include the twenty-two? Answer: They do not include each other.

《Abhidharmaprakaranapada-sastra》 Chapter on the Exposition of Seven Matters, Part One

The eighteen dhatus (realms), twelve ayatanas (sense bases), five skandhas (aggregates), five upadanaskandhas (aggregates of clinging), six dhatus (elements), ten mahabhumika dharmas (universal mental factors), ten kusala mahabhumika dharmas (wholesome universal mental factors), ten klesa mahabhumika dharmas (afflictive universal mental factors), ten upaklesa bhumika dharmas (secondary afflictive mental factors), five klesas (afflictions), five sparsas (contacts), five drstis (views), five indriyas (faculties), five dharmas (teachings), six vijnanakayas (groups of consciousness), six sparsakayas (groups of contact), six vedanakayas (groups of feeling), six samjnayakas (groups of perception), six cetanakayas (groups of volition), six trsnakayas (groups of craving).

What are the eighteen dhatus? They are the eye-dhatu (caksu-dhatu), rupa-dhatu (form-dhatu), eye-consciousness-dhatu (caksu-vijnana-dhatu); the ear-dhatu (srotra-dhatu), sabda-dhatu (sound-dhatu), ear-consciousness-dhatu (srotra-vijnana-dhatu); the nose-dhatu (ghrana-dhatu), gandha-dhatu (smell-dhatu), nose-consciousness-dhatu (ghrana-vijnana-dhatu); the tongue-dhatu (jihva-dhatu), rasa-dhatu (taste-dhatu), tongue-consciousness-dhatu (jihva-vijnana-dhatu); the body-dhatu (kaya-dhatu), spraṣṭavya-dhatu (touch-dhatu), body-consciousness-dhatu (kaya-vijnana-dhatu); the mind-dhatu (mano-dhatu), dharma-dhatu (dharma-dhatu), mind-consciousness-dhatu (mano-vijnana-dhatu). What are the twelve ayatanas? They are the eye-ayatana (caksu-ayatana), rupa-ayatana (form-ayatana); the ear-ayatana (srotra-ayatana), sabda-ayatana (sound-ayatana); the nose-ayatana (ghrana-ayatana), gandha-ayatana (smell-ayatana); the tongue-ayatana (jihva-ayatana), rasa-ayatana (taste-ayatana); the body-ayatana (kaya-ayatana), spraṣṭavya-ayatana (touch-ayatana); the mind-ayatana (mano-ayatana), dharma-ayatana (dharma-ayatana). What are the five skandhas? They are the rupa-skandha (form aggregate), vedana-skandha (feeling aggregate), samjna-skandha (perception aggregate), samskara-skandha (mental formations aggregate), vijnana-skandha (consciousness aggregate). What are the five upadanaskandhas? They are the rupa-upadanaskandha (aggregate of clinging to form), vedana-upadanaskandha (aggregate of clinging to feeling), samjna-upadanaskandha (aggregate of clinging to perception), samskara-upadanaskandha (aggregate of clinging to mental formations), vijnana-upadanaskandha (aggregate of clinging to consciousness). What are the six dhatus? They are the prthvi-dhatu (earth element), ap-dhatu (water element), tejas-dhatu (fire element), vayu-dhatu (wind element), akasa-dhatu (space element), vijnana-dhatu (consciousness element). What are the ten mahabhumika dharmas? They are vedana (feeling), samjna (perception), cetana (volition), sparsa (contact), manaskara (attention), chanda (desire), adhimoksa (resolution), smrti (mindfulness), samadhi (concentration), prajna (wisdom). What are the ten kusala mahabhumika dharmas? They are sraddha (faith), virya (energy), hri (shame), apatrapya (embarrassment), alobha (non-greed), advesa (non-hatred), prasrabdhi (pliancy), upeksa (equanimity), apramada (non-negligence), avihimsa (non-harming). What are the ten klesa mahabhumika dharmas? They are asradhya (lack of faith), kausidya (laziness), mustasmrtita (forgetfulness), viksepa (distraction), avidya (ignorance), asamparajana (lack of clear comprehension), ayoniso manaskara (improper attention), mithyadhimoksa (wrong resolution), auddhatya (restlessness), pramada (negligence). What are the ten upaklesa bhumika dharmas? They are krodha (anger), upanaha (resentment), mraksha (concealment), pradasa (spite), irsya (envy), matsarya (miserliness), sathya (deceitfulness), maya (hypocrisy), mada (conceit), vihimsa (harming). What are the five klesas?

？謂欲貪、色貪、無色貪、瞋、癡。五觸云何？謂有對觸、增語觸、明觸、無明觸、非明非無明觸。五見云何？謂有身見、邊執見、邪見、見取、戒禁取。五根云何？謂樂根、苦根、喜根、憂根、舍根。五法雲何？謂尋、伺、識、無慚、無愧。六識身云何？謂眼識、耳識、鼻識、舌識、身識、意識。六觸身云何？謂眼觸、耳觸、鼻觸、舌觸、身觸、意觸。六受身云何？謂眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受。六想身云何？謂眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想。六思身云何？謂眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思。六愛身云何？謂眼觸所生愛、耳觸所生愛、鼻觸所生愛、舌觸所生愛、身觸所生愛、意觸所生愛。

眼界云何？謂眼於色已正當見及彼同分。色界云何？謂色為眼已正當見及彼同分。眼識界云何？謂眼及色為緣生眼識。如是眼為增上、色為所緣，于眼所識色諸已正當了別及彼同分。耳界云何？謂耳于聲已正當聞及彼同分。聲界云何？謂聲為耳已正當聞及彼同分。耳識界云何？謂耳及聲為緣生耳識。如是耳為增上、聲為所緣，于耳所識聲諸已正當了別及彼同分。鼻界云何？謂鼻

于香已正當嗅及彼同分。香界云何？謂香為鼻已正當嗅及彼同分。鼻識界云何？謂鼻及香為緣生鼻識。如是鼻為增上、香為所緣，于鼻所識香諸已正當了別及彼同分。舌界云何？謂舌于味已正當嘗及彼同分。味界云何？謂味為舌已正當嘗及彼同分。舌識界云何？謂舌及味為緣生舌識。如是舌為增上、味為所緣，于舌所識味諸已正當了別及彼同分。身界云何？謂身於觸已正當觸及彼同分。觸界云何？謂觸為身已正當觸及彼同分。身識界云何？謂身及觸為緣生身識。如是身為增上、觸為所緣，于身所識觸諸已正當了別及彼同分。意界云何？謂意於法已正當了及彼同分。法界云何？謂法為意已正當了。意識界云何？謂意及法為緣生意識。如是意為增上、法為所緣，于意所識法諸已正當了別及彼同分。

眼處云何？謂眼是色已正當能見及彼同分。色處云何？謂色是眼已正當所見及彼同分。耳處云何？謂耳是聲已正當能聞及彼同分。聲處云何？謂聲是耳已正當所聞及彼同分。鼻處云何？謂鼻是香已正當能嗅及彼同分。香處云何？謂香是鼻已正當所嗅及彼同分。舌處云何？謂舌是味已正當能嘗及彼同分。味處云何？謂味是舌已正當所嘗及彼同分。身處云何？謂身是觸已正當能觸及彼同分。觸處云何？謂觸是身已正當所觸及彼

【現代漢語翻譯】現代漢語譯本于香界而言，什麼是香界？指的是鼻子已經或正在嗅聞的香及其同類。什麼是鼻識界？指的是以鼻子和香為條件而產生的鼻識。這樣，鼻子是增上緣，香是所緣緣，對於鼻子所認識的香，那些已經或正在辨別的香及其同類。什麼是舌界？指的是舌頭已經或正在品嚐的味道及其同類。什麼是味界？指的是味道被舌頭已經或正在品嚐及其同類。什麼是舌識界？指的是以舌頭和味道為條件而產生的舌識。這樣，舌頭是增上緣，味道是所緣緣，對於舌頭所認識的味道，那些已經或正在辨別的味道及其同類。什麼是身界？指的是身體已經或正在接觸的觸感及其同類。什麼是觸界？指的是觸感被身體已經或正在接觸及其同類。什麼是身識界？指的是以身體和觸感為條件而產生的身識。這樣，身體是增上緣，觸感是所緣緣，對於身體所認識的觸感，那些已經或正在辨別的觸感及其同類。什麼是意界？指的是意識已經或正在瞭解的法及其同類。什麼是法界？指的是法被意識已經或正在瞭解。什麼是意識界？指的是以意識和法為條件而產生的意識。這樣，意識是增上緣，法是所緣緣，對於意識所認識的法，那些已經或正在辨別的法及其同類。什麼是眼處（眼根）？指的是眼睛已經或正在能夠看見的色（顏色、形狀）及其同類。什麼是色處（色境）？指的是色是眼睛已經或正在所看見的及其同類。什麼是耳處（耳根）？指的是耳朵已經或正在能夠聽見的聲音及其同類。什麼是聲處（聲境）？指的是聲音是耳朵已經或正在所聽見的及其同類。什麼是鼻處（鼻根）？指的是鼻子已經或正在能夠嗅聞的香及其同類。什麼是香處（香境）？指的是香是鼻子已經或正在所嗅聞的及其同類。什麼是舌處（舌根）？指的是舌頭已經或正在能夠品嚐的味道及其同類。什麼是味處（味境）？指的是味道是舌頭已經或正在所品嚐的及其同類。什麼是身處（身根）？指的是身體已經或正在能夠接觸的觸感及其同類。什麼是觸處（觸境）？指的是觸感是身體已經或正在所接觸的及其同類。

【English Translation】 English version Regarding the realm of smell, what is the smell realm? It refers to the smell that the nose has already or is currently smelling, and its corresponding category. What is the nose-consciousness realm? It refers to the nose-consciousness that arises from the condition of the nose and smell. Thus, the nose is the dominant condition, and smell is the object-condition; regarding the smell perceived by the nose, those smells that have already been or are currently being distinguished, and their corresponding category. What is the tongue realm? It refers to the taste that the tongue has already or is currently tasting, and its corresponding category. What is the taste realm? It refers to the taste that is being tasted by the tongue, and its corresponding category. What is the tongue-consciousness realm? It refers to the tongue-consciousness that arises from the condition of the tongue and taste. Thus, the tongue is the dominant condition, and taste is the object-condition; regarding the taste perceived by the tongue, those tastes that have already been or are currently being distinguished, and their corresponding category. What is the body realm? It refers to the touch that the body has already or is currently touching, and its corresponding category. What is the touch realm? It refers to the touch that is being touched by the body, and its corresponding category. What is the body-consciousness realm? It refers to the body-consciousness that arises from the condition of the body and touch. Thus, the body is the dominant condition, and touch is the object-condition; regarding the touch perceived by the body, those touches that have already been or are currently being distinguished, and their corresponding category. What is the mind realm? It refers to the dharma (phenomena) that the mind has already or is currently understanding, and its corresponding category. What is the dharma realm? It refers to the dharma that is being understood by the mind. What is the mind-consciousness realm? It refers to the mind-consciousness that arises from the condition of the mind and dharma. Thus, the mind is the dominant condition, and dharma is the object-condition; regarding the dharma perceived by the mind, those dharmas that have already been or are currently being distinguished, and their corresponding category. What is the eye-sphere (eye faculty)? It refers to the form (color, shape) that the eye has already or is currently able to see, and its corresponding category. What is the form-sphere (form object)? It refers to the form that the eye has already or is currently seeing, and its corresponding category. What is the ear-sphere (ear faculty)? It refers to the sound that the ear has already or is currently able to hear, and its corresponding category. What is the sound-sphere (sound object)? It refers to the sound that the ear has already or is currently hearing, and its corresponding category. What is the nose-sphere (nose faculty)? It refers to the smell that the nose has already or is currently able to smell, and its corresponding category. What is the smell-sphere (smell object)? It refers to the smell that the nose has already or is currently smelling, and its corresponding category. What is the tongue-sphere (tongue faculty)? It refers to the taste that the tongue has already or is currently able to taste, and its corresponding category. What is the taste-sphere (taste object)? It refers to the taste that the tongue has already or is currently tasting, and its corresponding category. What is the body-sphere (body faculty)? It refers to the touch that the body has already or is currently able to touch, and its corresponding category. What is the touch-sphere (touch object)? It refers to the touch that the body has already or is currently touching, and its corresponding category.

同分。意處云何？謂意是法已正當能了及彼同分。法處云何？謂法是意已正當所了。

色蘊云何？謂十色處及法處所攝色。受蘊云何？謂六受身，即眼觸所生受乃至意觸所生受。想蘊云何？謂六想身，即眼觸所生想乃至意觸所生想。行蘊云何？此有二種，謂心相應行蘊、心不相應行蘊。心相應行蘊云何？謂心相應法。此復云何？謂思、觸、作意、欲、勝解、念、定、慧、信、勤、尋、伺、放逸、不放逸、善根、不善根、無記根，一切結、縛、隨眠、隨煩惱、纏，諸所有智，諸所有見，諸所有現觀。復有此余如是類法與心相應，總名心相應行蘊。心不相應行蘊云何？謂心不相應法。此復云何？謂得、無想定、滅定、無想事、命根、眾同分、依得、事得、處得、生、老、住、無常、名身、句身、文身。復有此余如是類法與心不相應，總名心不相應行蘊。如是二種合名行蘊。識蘊云何？謂六識身，即眼識乃至意識。色取蘊云何？謂若諸色有漏有取，於此諸色若過去若未來若現在，或欲或貪或瞋或癡，或隨一一心所隨煩惱應生時生，是名色取蘊。受想行識取蘊云何？謂若諸受想行識有漏有取，於此諸受想行識若過去若未來若現在，或欲或貪或瞋或癡，或隨一一心所隨煩惱應生時生，是名受想行識取蘊。

地界云何

？謂堅性。水界云何？謂濕性。火界云何？謂暖性。風界云何？謂輕等動性。空界云何？謂鄰阿伽色。識界云何？謂五識身及有漏意識。

受云何？謂受等受、各別等受、已受、受類，是名為受。想云何？謂想等想、增上等想、已想、想類，是名為想。思云何？謂思等思、增上等思、已思、思類，心作意業，是名為思。觸云何？謂觸等觸、觸性等觸性、已觸、觸類，是名為觸。作意云何？謂牽引心，隨順牽引、思惟牽引，作意造意，轉變心、警覺心，是名作意。欲云何？謂欲欲性增上、欲性現前，欣喜希望樂作，是名為欲。勝解云何？謂心正勝解、已勝解、當勝解性，是名勝解。念云何？謂念隨念、別念憶念、不忘不失不遺不漏不忘法性、心明記性，是名爲念。定云何？謂令心住等住安住近住堅住、不亂不散攝止等持、心一境性，是名為定。慧云何？謂於法簡擇極簡擇最極簡擇、解了等了遍了近了、機黠通達審察聰睿、覺明慧行毗缽舍那，是名為慧。

說一切有部品類足論卷第二大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第三

尊者世友造

三藏法師玄奘奉　詔譯

辯七事品第四之餘

信云何？謂信性增上信性、忍可欲作、欲

【現代漢語翻譯】現代漢語譯本：什麼是堅性（khara-lakṣaṇa）？指的是地界（pṛthivī-dhātu）的性質。什麼是濕性？指的是水界（ap-dhātu）的性質。什麼是暖性？指的是火界（tejas-dhātu）的性質。什麼是輕等動性？指的是風界（vāyu-dhātu）的性質。什麼是鄰阿伽色（avadhi-ākāśa）？指的是空界（ākāśa-dhātu）。什麼是五識身及有漏意識？指的是識界（vijñāna-dhātu）。

什麼是受（vedanā）？指的是受等受、各別等受、已受、受類，這稱為受。什麼是想（saṃjñā）？指的是想等想、增上等想、已想、想類，這稱為想。什麼是思（cetanā）？指的是思等思、增上等思、已思、思類，心作意業，這稱為思。什麼是觸（sparśa）？指的是觸等觸、觸性等觸性、已觸、觸類，這稱為觸。什麼是作意（manasikāra）？指的是牽引心，隨順牽引、思惟牽引，作意造意，轉變心、警覺心，這稱為作意。什麼是欲（chanda）？指的是欲欲性增上、欲性現前，欣喜希望樂作，這稱為欲。什麼是勝解（adhimokṣa）？指的是心正勝解、已勝解、當勝解性，這稱為勝解。什麼是念（smṛti）？指的是念隨念、別念憶念、不忘不失不遺不漏不忘法性、心明記性，這稱爲念。什麼是定（samādhi）？指的是令心住等住安住近住堅住、不亂不散攝止等持、心一境性，這稱為定。什麼是慧（prajñā）？指的是於法簡擇極簡擇最極簡擇、解了等了遍了近了、機黠通達審察聰睿、覺明慧行毗缽舍那，這稱為慧。

《說一切有部品類足論》卷第二《大正藏》第 26 冊 No. 1542 《阿毗達磨品類足論》

《阿毗達磨品類足論》卷第三

尊者世友造

三藏法師玄奘奉　詔譯

辯七事品第四之餘

什麼是信（śraddhā）？指的是信性增上信性、忍可欲作、欲

【English Translation】 English version: What is 'solidity' (khara-lakṣaṇa)? It refers to the nature of the earth element (pṛthivī-dhātu). What is 'humidity'? It refers to the nature of the water element (ap-dhātu). What is 'warmth'? It refers to the nature of the fire element (tejas-dhātu). What is 'lightness and movement'? It refers to the nature of the wind element (vāyu-dhātu). What is 'adjacent space' (avadhi-ākāśa)? It refers to the space element (ākāśa-dhātu). What are the 'five aggregates of consciousness and defiled consciousness'? It refers to the consciousness element (vijñāna-dhātu).

What is 'feeling' (vedanā)? It refers to feeling, kinds of feeling, past feeling, and the category of feeling; this is called feeling. What is 'perception' (saṃjñā)? It refers to perception, heightened perception, past perception, and the category of perception; this is called perception. What is 'volition' (cetanā)? It refers to volition, heightened volition, past volition, the category of volition, and mental action; this is called volition. What is 'contact' (sparśa)? It refers to contact, the nature of contact, past contact, and the category of contact; this is called contact. What is 'attention' (manasikāra)? It refers to directing the mind, directing accordingly, directing through thought, attention, intention, transforming the mind, and alerting the mind; this is called attention. What is 'desire' (chanda)? It refers to the increase of the nature of desire, the presence of the nature of desire, joy, hope, and delight in action; this is called desire. What is 'resolution' (adhimokṣa)? It refers to correct resolution of the mind, past resolution, and the nature of future resolution; this is called resolution. What is 'mindfulness' (smṛti)? It refers to mindfulness, recollection, distinct recollection, remembrance, non-forgetfulness, non-loss, non-omission, non-negligence, the nature of non-forgetting the Dharma, and the mind's clear memory; this is called mindfulness. What is 'concentration' (samādhi)? It refers to causing the mind to abide, abiding equally, abiding peacefully, abiding closely, abiding firmly, non-distraction, non-scattering, gathering and stopping, equanimity, and the mind's one-pointedness; this is called concentration. What is 'wisdom' (prajñā)? It refers to discernment of the Dharma, extreme discernment, the most extreme discernment, understanding, equal understanding, complete understanding, close understanding, skillfulness, thorough understanding, examination, intelligence, awareness, clarity, wise conduct, vipassanā; this is called wisdom.

《Abhidharma-prakaraṇa-pāda-śāstra》, Volume 2, by the Sarvāstivāda school 《Taishō Tripiṭaka》, Volume 26, No. 1542, 《Abhidharma-prakaraṇa-pāda-śāstra》

《Abhidharma-prakaraṇa-pāda-śāstra》, Volume 3

Composed by Venerable Vasumitra

Translated by the Tripiṭaka Master Xuanzang under Imperial Decree

Section 4 on the Seven Categories, continued

What is 'faith' (śraddhā)? It refers to the increased nature of faith, acceptance, willingness to act, and desire.

為欲造、心澄凈性，是名為信。勤云何？謂勤精進、勇健勢猛、熾盛難制、勵意不息、心勇悍性，是名勤。慚云何？謂慚等慚各別慚、羞等羞各別羞、厭等厭各別厭、毀等毀各別毀，有尊有敬、有所自在、有自在轉、有所畏忌、不自在行，是名為慚。愧云何？謂愧等愧各別愧、恥等恥各別恥、厭等厭各別厭、毀等毀各別毀，怖罪懼罪、于罪見怖，是名為愧。無貪云何？謂有心所與心相應能對治貪，是名無貪。無瞋云何？謂有心所與心相應能對治瞋，是名無瞋。輕安云何？謂身輕安、心輕安，已輕安、輕安類，是名輕安。舍云何？謂身平等心平等、身正直心正直、無警覺寂靜住，是名為舍。不放逸云何？謂于斷惡法具足善法中，堅作常作修習不捨，名不放逸。不害云何？謂于有情不毀不損、不傷不害、不惱不觸、不令墮苦，是名不害。

不信云何？謂不信不信性增上不信性、不忍、不可、不欲作、不欲為、不欲造，心不澄凈性，是名不信。懈怠云何？謂下劣精進、微弱精進、羸惙精進、退怯精進、憩息精進，心不勇悍性，是名懈怠。失念云何？謂虛念空念、忘念失念，心外念性，是名失念。心亂云何？謂心亂心散、心流轉心飄蕩、心不一趣不住一緣，是名心亂。無明云何？謂三界無知性。不正知云何？謂非理所引

【現代漢語翻譯】現代漢語譯本：什麼是信？想要創造、內心澄凈的性質，這叫做信（Śrāddha）。什麼是勤？勤奮精進、勇敢強健、氣勢猛烈、熾盛難以抑制、努力不懈、內心勇敢強悍的性質，這叫做勤（Vīrya）。什麼是慚？慚愧、各種不同的慚愧、羞恥、各種不同的羞恥、厭惡、各種不同的厭惡、譭謗、各種不同的譭謗，有尊重、有敬畏、有所自在、能自在轉變、有所畏懼、不做不自在的行為，這叫做慚（Hrī）。什麼是愧？愧疚、各種不同的愧疚、恥辱、各種不同的恥辱、厭惡、各種不同的厭惡、譭謗、各種不同的譭謗，害怕罪惡、恐懼罪惡、對於罪惡感到害怕，這叫做愧（Apatrāpya）。什麼是無貪？具有能與心相應、能對治貪慾的心所，這叫做無貪（Alōbha）。什麼是無瞋？具有能與心相應、能對治瞋恚的心所，這叫做無瞋（Adveṣa）。什麼是輕安？身體的輕安、內心的輕安，已經輕安、屬於輕安的種類，這叫做輕安（Prasrabdhi）。什麼是舍？身體平等、內心平等、身體正直、內心正直、沒有警覺的寂靜安住，這叫做舍（Upekṣā）。什麼是不放逸？在斷除惡法、具足善法中，堅定地、經常地、修習而不捨棄，叫做不放逸（Apramāda）。什麼是不害？對於有情眾生不毀壞、不損害、不傷害、不加害、不惱亂、不觸犯，不令其墮入痛苦，這叫做不害（Avihiṃsā）。什麼是不信？不相信、不相信的性質、增長的不相信的性質、不忍耐、不認可、不想要做、不想要作為、不想要創造，內心不清凈的性質，這叫做不信（Aśrāddha）。什麼是懈怠？低劣的精進、微弱的精進、虛弱的精進、退怯的精進、休息的精進，內心不勇敢強悍的性質，這叫做懈怠（Kausīdya）。什麼是失念？虛假的念頭、空洞的念頭、遺忘的念頭、失去的念頭，心向外馳唸的性質，這叫做失念（Muṣitasmṛtitā）。什麼是心亂？內心散亂、內心散佈、內心流轉飄蕩、內心不專注、不住于單一所緣，這叫做心亂（Vikṣepa）。什麼是無明？對於三界（Trailokya）的無知性質。什麼是不正知？非理性的引導。

【English Translation】 English version: What is faith (Śrāddha)? It is called faith, the nature of wanting to create and having a clear and pure mind. What is diligence (Vīrya)? It is called diligence, the diligent effort, courageous strength, fierce momentum, intense uncontrollability, tireless striving, and the nature of a brave and valiant mind. What is shame (Hrī)? It is shame, various kinds of shame, disgrace, various kinds of disgrace, aversion, various kinds of aversion, defamation, various kinds of defamation, having respect, having reverence, having some freedom, being able to freely transform, having some fear, and not acting in an unrestrained manner. This is called shame. What is embarrassment (Apatrāpya)? It is embarrassment, various kinds of embarrassment, humiliation, various kinds of humiliation, aversion, various kinds of aversion, defamation, various kinds of defamation, fearing sin, dreading sin, and seeing fear in sin. This is called embarrassment. What is non-greed (Alōbha)? It is a mental factor that corresponds with the mind and can counteract greed. This is called non-greed. What is non-hatred (Adveṣa)? It is a mental factor that corresponds with the mind and can counteract hatred. This is called non-hatred. What is pliancy (Prasrabdhi)? It is the pliancy of the body, the pliancy of the mind, already pliant, belonging to the category of pliancy. This is called pliancy. What is equanimity (Upekṣā)? It is the equality of body, the equality of mind, the uprightness of body, the uprightness of mind, abiding in stillness without alertness. This is called equanimity. What is non-negligence (Apramāda)? It is called non-negligence to be firm, constant, practicing and not abandoning in cutting off evil dharmas and possessing good dharmas. What is non-harming (Avihiṃsā)? It is called non-harming to not destroy, not damage, not injure, not harm, not disturb, not offend sentient beings, and not cause them to fall into suffering. What is disbelief (Aśrāddha)? It is called disbelief, the nature of not believing, the nature of increasing disbelief, intolerance, disapproval, not wanting to do, not wanting to act, not wanting to create, and the nature of an impure mind. What is laziness (Kausīdya)? It is called laziness, inferior diligence, weak diligence, feeble diligence, retreating diligence, resting diligence, and the nature of a mind that is not brave and valiant. What is forgetfulness (Muṣitasmṛtitā)? It is called forgetfulness, false thoughts, empty thoughts, forgotten thoughts, lost thoughts, and the nature of a mind wandering outwards. What is mental distraction (Vikṣepa)? It is called mental distraction, a scattered mind, a dispersed mind, a wandering and drifting mind, a mind that is not focused, and does not abide in a single object. What is ignorance? It is the nature of not knowing the three realms (Trailokya). What is incorrect knowledge? It is irrational guidance.

慧。非理作意云何？謂染污作意。邪勝解云何？謂染污作意相應心，正勝解已勝解當勝解，是名邪勝解。掉舉云何？謂心不寂靜、心不憺怕、心不寧謐掉動飄舉，心躁擾性，是名掉舉。放逸云何？謂于斷惡法具足善法中，不修不習不別修習、不堅作不常作，不勤修習性，是名放逸。

忿云何？謂忿等忿、遍忿極忿、已正當忿，是名為忿。恨云何？謂心結怨、已正當恨，是名為恨。覆云何？謂隱藏自罪。惱云何？謂心佷悷、已正當惱，是名為惱。嫉云何？謂心妒忌。慳云何？謂心鄙吝。誑云何？謂幻惑他。諂云何？謂心矯曲。憍云何？謂憍醉極憍醉、迷悶極迷悶、慢緩極慢緩，心傲誕性，是名為憍。害云何？謂于有情能為毀損傷害惱觸，逼令墮苦，是名為害。欲貪云何？謂于諸欲起貪等貪，執藏防護、耽著愛樂，是名欲貪。色貪云何？謂于諸色起貪等貪，執藏防護、耽著愛樂，是名色貪。無色貪云何？謂于無色起貪等貪，執藏防護、耽著愛樂，是名無色貪。瞋云何？謂于有情心懷憤恚，根裁對礙、憎怒兇悖、猛烈暴惡、已正當瞋，是名為瞋。疑雲何？謂于諦猶豫。

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

【現代漢語翻譯】現代漢語譯本慧。什麼是非理作意？指的是染污的作意。什麼是邪勝解？指的是與染污作意相應的心，對不正之事的已經、正在、將要產生的勝解，這叫做邪勝解。什麼是掉舉？指的是心不寂靜、心不安定、心不寧謐，掉動飄舉，心煩躁不安的性質，這叫做掉舉。什麼是放逸？指的是在斷除惡法、具足善法方面，不修、不習、不特別修習，不堅持、不經常做，不勤奮修習的性質，這叫做放逸。

什麼是忿（krodha，憤怒）？指的是忿等忿、遍忿極忿，已經、正在、將要產生的忿，這叫做忿。什麼是恨（upanaha，怨恨）？指的是心中結怨，已經、正在、將要產生的恨，這叫做恨。什麼是覆（mraksha，隱藏）？指的是隱藏自己的罪過。什麼是惱（pradasha，惱怒）？指的是心懷恨戾，已經、正在、將要產生的惱，這叫做惱。什麼是嫉（irshya，嫉妒）？指的是心懷妒忌。什麼是慳（matsarya，吝嗇）？指的是心懷鄙吝。什麼是誑（shathya，欺騙）？指的是用幻術迷惑他人。什麼是諂（maya，諂媚）？指的是心懷矯曲。什麼是憍（mada，驕傲）？指的是憍醉極憍醉、迷悶極迷悶、慢緩極慢緩，心懷傲慢自大的性質，這叫做憍。什麼是害（vihimsa，傷害）？指的是對於有情眾生，能夠造成毀損、傷害、惱觸，逼迫使其墮入痛苦，這叫做害。什麼是欲貪（kama-raga，對慾望的貪婪）？指的是對於各種慾望，產生貪等貪，執著收藏防護、耽溺愛好，這叫做欲貪。什麼是色貪（rupa-raga，對色界的貪婪）？指的是對於各種色，產生貪等貪，執著收藏防護、耽溺愛好，這叫做色貪。什麼是無色貪（arupa-raga，對無色界的貪婪）？指的是對於各種無色，產生貪等貪，執著收藏防護、耽溺愛好，這叫做無色貪。什麼是瞋（dvesha，嗔恨）？指的是對於有情眾生，心懷憤恚，根裁對礙、憎怒兇悖、猛烈暴惡，已經、正在、將要產生的瞋，這叫做瞋。什麼是疑（vichikitsa，懷疑）？指的是對於真諦猶豫不決。

什麼是有對觸？指的是與五識身相應的觸。什麼是增語觸？指的是與意識身相應的觸。什麼是明觸？指的是無漏的觸。什麼是無明觸？指的是染污的觸。什麼是非明非無明觸？指的是不染污的有漏觸。

【English Translation】 English version What is irrational attention? It refers to defiled attention. What is wrong conviction? It refers to the mind associated with defiled attention, the already, presently, or future arising wrong conviction regarding what is incorrect. This is called wrong conviction. What is restlessness? It refers to the mind being unquiet, unsettled, and unpeaceful, agitated and fluttering, the nature of mental agitation. This is called restlessness. What is negligence? It refers to, in the context of abandoning evil and cultivating good, not cultivating, not practicing, not specially cultivating, not firmly acting, not constantly acting, the nature of not diligently cultivating. This is called negligence.

What is wrath (krodha)? It refers to wrath, similar wrath, pervasive wrath, extreme wrath, the wrath that has arisen, is arising, or will arise. This is called wrath. What is resentment (upanaha)? It refers to harboring grudges in the mind, the resentment that has arisen, is arising, or will arise. This is called resentment. What is concealment (mraksha)? It refers to concealing one's own faults. What is vexation (pradasha)? It refers to a stubborn and rebellious mind, the vexation that has arisen, is arising, or will arise. This is called vexation. What is jealousy (irshya)? It refers to a jealous mind. What is miserliness (matsarya)? It refers to a stingy mind. What is deceit (shathya)? It refers to deluding others with illusions. What is flattery (maya)? It refers to a crooked mind. What is pride (mada)? It refers to intoxication with pride, extreme intoxication with pride, confusion, extreme confusion, slowness, extreme slowness, the nature of arrogance and conceit. This is called pride. What is harm (vihimsa)? It refers to being able to cause destruction, injury, annoyance, and affliction to sentient beings, forcing them to fall into suffering. This is called harm. What is desire-attachment (kama-raga)? It refers to, regarding various desires, arising attachment and similar attachments, holding onto, protecting, indulging in, and delighting in them. This is called desire-attachment. What is form-attachment (rupa-raga)? It refers to, regarding various forms, arising attachment and similar attachments, holding onto, protecting, indulging in, and delighting in them. This is called form-attachment. What is formless-attachment (arupa-raga)? It refers to, regarding various formless realms, arising attachment and similar attachments, holding onto, protecting, indulging in, and delighting in them. This is called formless-attachment. What is hatred (dvesha)? It refers to, regarding sentient beings, harboring anger in the mind, being rooted in opposition, hateful, fierce, violent, and cruel, the hatred that has arisen, is arising, or will arise. This is called hatred. What is doubt (vichikitsa)? It refers to hesitation regarding the truth.

What is contact with resistance? It refers to the contact associated with the five sense consciousnesses. What is contact with language? It refers to the contact associated with the mind consciousness. What is clear contact? It refers to undefiled contact. What is unclear contact? It refers to defiled contact. What is neither clear nor unclear contact? It refers to undefiled contact with outflows.

漏觸。

有身見云何？謂於五取蘊等隨觀執我或我所，由此起忍樂慧觀見，是名有身見。邊執見云何？謂於五取蘊等隨觀執或斷或常，由此起忍樂慧觀見，是名邊執見。邪見云何？謂謗因謗果、或謗作用、或壞實事，由此起忍樂慧觀見，是名邪見。見取云何？謂於五取蘊等隨觀執為最為勝、為上為極，由此起忍樂慧觀見，是名見取。戒禁取云何？謂於五取蘊等隨觀執為能清凈、為能解脫、為能出離，由此起忍樂慧觀見，是名戒禁取。

樂根云何？謂順樂受觸所觸時，所起身樂心樂平等受，受所攝，是名樂根。苦根云何？謂順苦受觸所觸時，所起身苦不平等受，受所攝，是名苦根。喜根云何？謂順喜受觸所觸時，所起心喜平等受，受所攝，是名喜根。憂根云何？謂順憂受觸所觸時，所起心憂不平等受，受所攝，是名憂根。舍根云何？謂順舍受觸所觸時，所起身舍心舍非平等非不平等受，受所攝，是名舍根。

尋云何？謂心尋求遍尋求、構度極構度現前構度、推究追尋極思惟思惟性，令心粗動，是名為尋。伺云何？謂心伺察遍伺察隨遍伺察、隨轉隨流隨屬於尋，令心細動，是名為伺。識云何？謂六識身，即眼識乃至意識。無慚云何？謂不慚不等慚不各別慚、不羞不等羞不各別羞、不厭不等厭不各別厭、

【現代漢語翻譯】現代漢語譯本漏觸（Asrava）：

有身見（Sakkāya-ditthi）是什麼？是指對於五取蘊（Pancakkhandha）等，隨順觀察而執著為『我』或『我所』，由此產生認可、喜好、智慧、觀察和見解，這稱為有身見。

邊執見（Antagāhika-ditthi）是什麼？是指對於五取蘊等，隨順觀察而執著為『斷』或『常』，由此產生認可、喜好、智慧、觀察和見解，這稱為邊執見。

邪見（Micchā-ditthi）是什麼？是指誹謗因、誹謗果、或誹謗作用、或破壞真實的事實，由此產生認可、喜好、智慧、觀察和見解，這稱為邪見。

見取（Ditthi-paramasa）是什麼？是指對於五取蘊等，隨順觀察而執著為最殊勝、為至上、為最極，由此產生認可、喜好、智慧、觀察和見解，這稱為見取。

戒禁取（Silabbata-paramasa）是什麼？是指對於五取蘊等，隨順觀察而執著為能夠清凈、能夠解脫、能夠出離，由此產生認可、喜好、智慧、觀察和見解，這稱為戒禁取。

樂根（Sukha-indriya）是什麼？是指在順適於樂受的觸所觸及時，所產生的身體的快樂、內心的快樂、平等的感受，被感受所包含，這稱為樂根。

苦根（Dukkha-indriya）是什麼？是指在順適于苦受的觸所觸及時，所產生的身體的痛苦、不平等的感受，被感受所包含，這稱為苦根。

喜根（Somanassa-indriya）是什麼？是指在順適于喜受的觸所觸及時，所產生的內心的喜悅、平等的感受，被感受所包含，這稱為喜根。

憂根（Domanassa-indriya）是什麼？是指在順適于憂受的觸所觸及時，所產生的內心的憂愁、不平等的感受，被感受所包含，這稱為憂根。

舍根（Upekkha-indriya）是什麼？是指在順適于舍受的觸所觸及時，所產生的身體的舍、內心的舍、非平等非不平等的感受，被感受所包含，這稱為舍根。

尋（Vitakka）是什麼？是指內心尋求、普遍尋求、構思衡量、極度構思衡量、顯現前的構思衡量、推究追尋、極度思惟的思惟性，使內心粗略動搖，這稱為尋。

伺（Vicara）是什麼？是指內心伺察、普遍伺察、隨順普遍伺察、隨之運轉、隨之流動、隨屬於尋，使內心細微動搖，這稱為伺。

識（Viññana）是什麼？是指六識身，即眼識乃至意識。

無慚（Ahirika）是什麼？是指不慚愧、不平等慚愧、不各別慚愧、不羞恥、不平等羞恥、不各別羞恥、不厭惡、不平等厭惡、不各別厭惡……

【English Translation】 English version Asrava (Defilements/Outflows):

What is Sakkāya-ditthi (Identity View)? It refers to the view that arises from contemplating the five aggregates of clinging (Pancakkhandha) and clinging to them as 'I' or 'mine,' giving rise to acceptance, delight, wisdom, observation, and views. This is called Sakkāya-ditthi (Identity View).

What is Antagāhika-ditthi (Extreme View)? It refers to the view that arises from contemplating the five aggregates of clinging and clinging to them as either 'annihilation' or 'eternality,' giving rise to acceptance, delight, wisdom, observation, and views. This is called Antagāhika-ditthi (Extreme View).

What is Micchā-ditthi (Wrong View)? It refers to slandering cause, slandering effect, slandering action, or destroying real facts, giving rise to acceptance, delight, wisdom, observation, and views. This is called Micchā-ditthi (Wrong View).

What is Ditthi-paramasa (Clinging to Views)? It refers to contemplating the five aggregates of clinging and clinging to them as the most excellent, the supreme, the ultimate, giving rise to acceptance, delight, wisdom, observation, and views. This is called Ditthi-paramasa (Clinging to Views).

What is Silabbata-paramasa (Clinging to Rites and Rituals)? It refers to contemplating the five aggregates of clinging and clinging to them as capable of purification, capable of liberation, capable of deliverance, giving rise to acceptance, delight, wisdom, observation, and views. This is called Silabbata-paramasa (Clinging to Rites and Rituals).

What is Sukha-indriya (Pleasure Faculty)? It refers to the bodily pleasure, mental pleasure, and equal feeling that arise when touched by contact conducive to pleasant feeling, encompassed by feeling. This is called Sukha-indriya (Pleasure Faculty).

What is Dukkha-indriya (Pain Faculty)? It refers to the bodily pain and unequal feeling that arise when touched by contact conducive to painful feeling, encompassed by feeling. This is called Dukkha-indriya (Pain Faculty).

What is Somanassa-indriya (Joy Faculty)? It refers to the mental joy and equal feeling that arise when touched by contact conducive to joyful feeling, encompassed by feeling. This is called Somanassa-indriya (Joy Faculty).

What is Domanassa-indriya (Sadness Faculty)? It refers to the mental sorrow and unequal feeling that arise when touched by contact conducive to sorrowful feeling, encompassed by feeling. This is called Domanassa-indriya (Sadness Faculty).

What is Upekkha-indriya (Equanimity Faculty)? It refers to the bodily equanimity, mental equanimity, and neither equal nor unequal feeling that arise when touched by contact conducive to equanimous feeling, encompassed by feeling. This is called Upekkha-indriya (Equanimity Faculty).

What is Vitakka (Initial Application of Mind/Thinking)? It refers to the mind's seeking, pervasive seeking, conception and measurement, extreme conception and measurement, present conception, investigation and pursuit, and the nature of extreme thought, causing the mind to be coarsely agitated. This is called Vitakka (Initial Application of Mind/Thinking).

What is Vicara (Sustained Application of Mind/Pondering)? It refers to the mind's examination, pervasive examination, following pervasive examination, following along, flowing along, belonging to Vitakka (Initial Application of Mind/Thinking), causing the mind to be subtly agitated. This is called Vicara (Sustained Application of Mind/Pondering).

What is Viññana (Consciousness)? It refers to the six bodies of consciousness, namely eye-consciousness up to mind-consciousness.

What is Ahirika (Shamelessness)? It refers to not being ashamed, not being equally ashamed, not being separately ashamed, not being embarrassed, not being equally embarrassed, not being separately embarrassed, not being disgusted, not being equally disgusted, not being separately disgusted...

不毀不等毀不各別毀，無尊無敬、無所自在、無自在轉、無所畏忌自在而行，是名無慚。無愧云何？謂不愧不等愧不各別愧、不恥不等恥不各別恥、不厭不等厭不各別厭、不毀不等毀不各別毀，不怖罪不懼罪于罪不見怖，是名無愧。

眼識云何？謂眼及色為緣生眼識。如是眼為增上、色為所緣，于眼所識色諸已正當了別，是名眼識。耳、鼻、舌、身、意識亦爾。眼觸云何？謂眼及色為緣生眼識，三和合故觸。如是眼為增上、色為所緣，于眼所識色，諸觸等觸、觸性等觸性、已觸、觸類，是名眼觸。耳、鼻、舌、身、意觸亦爾。眼觸所生受云何？謂眼及色為緣生眼識，三和合故觸，觸為緣故受。如是眼為增上、色為所緣，眼觸為因為集為類為生，眼觸所生作意相應，于眼所識色，諸受等受各別等受、已受、受類，是名眼觸所生受。耳、鼻、舌、身、意觸所生受亦爾。眼觸所生想云何？謂眼及色為緣生眼識，三和合故觸，觸為緣故想。如是眼為增上、色為所緣，眼觸為因為集為類為生，眼觸所生作意相應，于眼所識色，諸想等想增上等想、已想、想類，是名眼觸所生想。耳、鼻、舌、身、意觸所生想亦爾。眼觸所生思云何？謂眼及色為緣生眼識，三和合故觸，觸為緣故思。如是眼為增上、色為所緣，眼觸為因為集為

【現代漢語翻譯】現代漢語譯本：什麼叫做『無慚』呢？就是不以惡行為恥，不平等地以惡行為恥，不分別地以惡行為恥；沒有尊敬，沒有敬畏，爲所欲爲，不受約束，毫無顧忌地任意行事，這就叫做『無慚』。什麼叫做『無愧』呢？就是不以惡行為愧，不平等地以惡行為愧，不分別地以惡行為愧；不以惡行為恥，不平等地以惡行為恥，不分別地以惡行為恥；不厭惡，不平等地厭惡，不分別地厭惡；不譭謗，不平等地譭謗，不分別地譭謗；不害怕罪惡，不畏懼罪惡，對於罪惡沒有恐懼，這就叫做『無愧』。

什麼叫做『眼識』呢？就是以眼根和色塵為條件而產生的眼識。這樣，眼根是增上緣（Adhipati-pratyaya），色塵是所緣緣（Alambana-pratyaya），對於眼根所認識的色塵，所有已經、正在、將要的了別作用，這就叫做『眼識』。耳識、鼻識、舌識、身識、意識也是如此。什麼叫做『眼觸』呢？就是以眼根和色塵為條件而產生眼識，三者和合的緣故產生觸。這樣，眼根是增上緣，色塵是所緣緣，對於眼根所認識的色塵，所有接觸、平等接觸、接觸的性質、平等接觸的性質、已經接觸、接觸的種類，這就叫做『眼觸』。耳觸、鼻觸、舌觸、身觸、意觸也是如此。什麼叫做『眼觸所生受』呢？就是以眼根和色塵為條件而產生眼識，三者和合的緣故產生觸，以觸為條件的緣故產生受。這樣，眼根是增上緣，色塵是所緣緣，眼觸是原因、集合、種類、產生，與眼觸所生的作意相應，對於眼根所認識的色塵，所有感受、平等感受、各別平等感受、已經感受、感受的種類，這就叫做『眼觸所生受』。耳觸、鼻觸、舌觸、身觸、意觸所生受也是如此。什麼叫做『眼觸所生想』呢？就是以眼根和色塵為條件而產生眼識，三者和合的緣故產生觸，以觸為條件的緣故產生想。這樣，眼根是增上緣，色塵是所緣緣，眼觸是原因、集合、種類、產生，與眼觸所生的作意相應，對於眼根所認識的色塵，所有想法、平等想法、增上平等想法、已經想過、想法的種類，這就叫做『眼觸所生想』。耳觸、鼻觸、舌觸、身觸、意觸所生想也是如此。什麼叫做『眼觸所生思』呢？就是以眼根和色塵為條件而產生眼識，三者和合的緣故產生觸，以觸為條件的緣故產生思。這樣，眼根是增上緣，色塵是所緣緣，眼觸是原因、集合、種類、產生……

【English Translation】 English version: What is meant by 'shamelessness' (Ahrīka)? It is not being ashamed of doing evil, not equally ashamed of doing evil, not separately ashamed of doing evil; having no respect, no reverence, acting freely, unrestrained, and acting without any fear or hesitation. This is called 'shamelessness'. What is meant by 'lack of conscience' (Anapatrāpya)? It is not feeling guilty about doing evil, not equally guilty about doing evil, not separately guilty about doing evil; not being ashamed, not equally ashamed, not separately ashamed; not being disgusted, not equally disgusted, not separately disgusted; not slandering, not equally slandering, not separately slandering; not fearing sin, not dreading sin, not seeing fear in sin. This is called 'lack of conscience'.

What is 'eye-consciousness' (Caksur-vijñāna)? It is the eye-consciousness that arises dependent on the eye and form as conditions. Thus, the eye is the dominant condition (Adhipati-pratyaya), and form is the object condition (Alambana-pratyaya). All that is already, is being, or will be cognized in the form cognized by the eye is called 'eye-consciousness'. The same applies to ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. What is 'eye-contact' (Caksur-sparśa)? It is when eye-consciousness arises dependent on the eye and form as conditions, and contact arises due to the combination of the three. Thus, the eye is the dominant condition, and form is the object condition. All contact, equal contact, the nature of contact, the nature of equal contact, what has been contacted, and the kinds of contact in the form cognized by the eye are called 'eye-contact'. The same applies to ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. What is 'feeling born of eye-contact' (Caksur-sparśa-ja-vedanā)? It is when eye-consciousness arises dependent on the eye and form as conditions, and contact arises due to the combination of the three, and feeling arises dependent on contact as a condition. Thus, the eye is the dominant condition, and form is the object condition. Eye-contact is the cause, collection, kind, and origin. Corresponding to the attention born of eye-contact, all feeling, equal feeling, distinct equal feeling, what has been felt, and the kinds of feeling in the form cognized by the eye are called 'feeling born of eye-contact'. The same applies to feeling born of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. What is 'perception born of eye-contact' (Caksur-sparśa-ja-samjñā)? It is when eye-consciousness arises dependent on the eye and form as conditions, and contact arises due to the combination of the three, and perception arises dependent on contact as a condition. Thus, the eye is the dominant condition, and form is the object condition. Eye-contact is the cause, collection, kind, and origin. Corresponding to the attention born of eye-contact, all perception, equal perception, superior equal perception, what has been perceived, and the kinds of perception in the form cognized by the eye are called 'perception born of eye-contact'. The same applies to perception born of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. What is 'thought born of eye-contact' (Caksur-sparśa-ja-cetana)? It is when eye-consciousness arises dependent on the eye and form as conditions, and contact arises due to the combination of the three, and thought arises dependent on contact as a condition. Thus, the eye is the dominant condition, and form is the object condition. Eye-contact is the cause, collection...

類為生，眼觸所生作意相應，于眼所識色，諸思等思增上等思、已思、思類，心作意業，是名眼觸所生思。耳、鼻、舌、身、意觸所生思亦爾。眼觸所生愛云何？謂眼及色為緣生眼識，三和合故觸，觸為緣故愛。如是眼為增上、色為所緣，于眼所識色，諸貪等貪，執藏防護耽著愛樂，是名眼觸所生愛。耳、鼻、舌、身、意觸所生愛亦爾。

眼界，幾界幾處幾蘊攝？眼界所攝法，幾界幾處幾蘊攝？眼界所不攝法，幾界幾處幾蘊攝？眼界所攝不攝法，幾界幾處幾蘊攝？除眼界所攝法余法，幾界幾處幾蘊攝？除眼界所不攝法余法，幾界幾處幾蘊攝？除眼界所攝不攝法余法，幾界幾處幾蘊攝？乃至意觸所生愛，為問亦爾。

答：眼界，一界一處一蘊攝，不攝十七界十一處五蘊。眼界所攝法，一界一處一蘊攝，不攝十七界十一處五蘊。眼界所不攝法，十七界十一處五蘊攝，不攝一界一處一蘊。眼界所攝不攝法，十八界十二處五蘊攝，無界無處無蘊不攝。除眼界所攝法余法，十七界十一處五蘊攝，不攝一界一處一蘊。除眼界所不攝法余法，一界一處一蘊攝，不攝十七界十一處五蘊。除眼界所攝不攝法，所問余法，無事空論，以一切法皆被除故。如眼界，九有色界、十有色處，應知亦爾。眼識界，二界一處一蘊攝，不攝

【現代漢語翻譯】現代漢語譯本：什麼是因眼觸而生的思？答：以類為生，與眼觸所生的作意相應，對於眼所識別的色，各種思、等思、增上等思、已思、思類，心的作意業，這稱為眼觸所生的思。耳、鼻、舌、身、意觸所生的思也是如此。什麼是因眼觸而生的愛？答：以眼和色為條件產生眼識，三者和合而有觸，以觸為條件而有愛。這樣，以眼為增上緣、色為所緣，對於眼所識別的色，各種貪、等貪，執藏、防護、耽著、愛樂，這稱為眼觸所生的愛。耳、鼻、舌、身、意觸所生的愛也是如此。

眼界（cakṣu-dhātu，視覺元素），被幾界、幾處、幾蘊所包含？眼界所包含的法，被幾界、幾處、幾蘊所包含？眼界所不包含的法，被幾界、幾處、幾蘊所包含？眼界所包含和不包含的法，被幾界、幾處、幾蘊所包含？除去眼界所包含的法，剩餘的法，被幾界、幾處、幾蘊所包含？除去眼界所不包含的法，剩餘的法，被幾界、幾處、幾蘊所包含？除去眼界所包含和不包含的法，剩餘的法，被幾界、幾處、幾蘊所包含？乃至意觸所生的愛，提問也是如此。

答：眼界，被一界、一處、一蘊所包含，不包含十七界、十一處、五蘊。眼界所包含的法，被一界、一處、一蘊所包含，不包含十七界、十一處、五蘊。眼界所不包含的法，被十七界、十一處、五蘊所包含，不包含一界、一處、一蘊。眼界所包含和不包含的法，被十八界、十二處、五蘊所包含，沒有界、處、蘊不包含。除去眼界所包含的法，剩餘的法，被十七界、十一處、五蘊所包含，不包含一界、一處、一蘊。除去眼界所不包含的法，剩餘的法，被一界、一處、一蘊所包含，不包含十七界、十一處、五蘊。除去眼界所包含和不包含的法，所問的剩餘法，是無意義的空論，因為一切法都被除去了。如眼界，九有**、十有色處，應當知道也是如此。眼識界，被二界、一處、一蘊所包含，不包含……

【English Translation】 English version: What is the thinking born of eye contact? Answer: Born of category, corresponding to the attention born of eye contact, regarding the visible forms cognized by the eye, various thoughts, equal thoughts, superior equal thoughts, past thoughts, categories of thought, mental activity, this is called thinking born of eye contact. The same is true for thinking born of ear, nose, tongue, body, and mind contact. What is the love born of eye contact? Answer: Eye and form are the conditions for the arising of eye consciousness, the union of the three causes contact, and contact is the condition for love. Thus, with the eye as the dominant condition and form as the object, regarding the visible forms cognized by the eye, various forms of greed, equal greed, clinging, protection, attachment, delight, this is called love born of eye contact. The same is true for love born of ear, nose, tongue, body, and mind contact.

How many realms (dhātu), bases (āyatana), and aggregates (skandha) include the eye realm (cakṣu-dhātu, visual element)? How many realms, bases, and aggregates include the dharmas included in the eye realm? How many realms, bases, and aggregates include the dharmas not included in the eye realm? How many realms, bases, and aggregates include the dharmas both included and not included in the eye realm? Excluding the dharmas included in the eye realm, how many realms, bases, and aggregates include the remaining dharmas? Excluding the dharmas not included in the eye realm, how many realms, bases, and aggregates include the remaining dharmas? Excluding the dharmas both included and not included in the eye realm, how many realms, bases, and aggregates include the remaining dharmas? The same question applies to the love born of mind contact.

Answer: The eye realm is included in one realm, one base, and one aggregate, and does not include seventeen realms, eleven bases, and five aggregates. The dharmas included in the eye realm are included in one realm, one base, and one aggregate, and do not include seventeen realms, eleven bases, and five aggregates. The dharmas not included in the eye realm are included in seventeen realms, eleven bases, and five aggregates, and do not include one realm, one base, and one aggregate. The dharmas both included and not included in the eye realm are included in eighteen realms, twelve bases, and five aggregates; there is no realm, base, or aggregate that is not included. Excluding the dharmas included in the eye realm, the remaining dharmas are included in seventeen realms, eleven bases, and five aggregates, and do not include one realm, one base, and one aggregate. Excluding the dharmas not included in the eye realm, the remaining dharmas are included in one realm, one base, and one aggregate, and do not include seventeen realms, eleven bases, and five aggregates. Excluding the dharmas both included and not included in the eye realm, the remaining dharmas in question are a meaningless empty discussion, because all dharmas have been excluded. As with the eye realm, the nine existences** and ten visible form bases should be understood similarly. The eye consciousness realm is included in two realms, one base, and one aggregate, and does not include...

十七界十二處五蘊。如眼識界，耳鼻舌身意識界、六識身，應知亦爾。意界，七界一處一蘊攝，不攝十一界十一處四蘊。如意界，意處、識蘊、識法，應知亦爾。法界，一界一處四蘊攝，不攝十七界十一處二蘊。法處亦爾。色蘊，十一界十一處一蘊攝，不攝八界二處四蘊。受蘊，一界一處一蘊攝，不攝十八界十二處四蘊。如受蘊，想蘊、行蘊、大地法中受想，應知亦爾。色取蘊，十一界十一處一蘊攝，不攝八界二處五蘊。受取蘊，一界一處一蘊攝，不攝十八界十二處五蘊。如受取蘊，想取蘊、行取蘊、五有色界、八大地法、十大善地法、十大煩惱地法、十小煩惱地法、五煩惱、五觸、五見、五根四法、后五六身，應知亦爾。識取蘊，七界一處一蘊攝，不攝十三界十二處五蘊。識界亦爾。

眼識界，一界一處三蘊相應，十八界十二處五蘊不相應。如眼識界，耳鼻舌身意識界、識取蘊、識界、六識身，應知亦爾。意界，一界一處三蘊相應，十八界十二處三蘊不相應。如意界，意處、識蘊、識法，應知亦爾。法界，八界二處四蘊相應，十一界十一處二蘊不相應。如法界，法處、行蘊、八大地法，應知亦爾。受蘊，八界二處三蘊相應，十一界十一處三蘊不相應。如受蘊，想蘊、大地法中受想，應知亦爾。受取蘊，八界二

【現代漢語翻譯】現代漢語譯本十七界、十二處、五蘊：例如眼識界，耳鼻舌身意識界、六識身，應當知道也是如此。意界，被七界、一處、一蘊所包含，不包含十一界、十一處、四蘊。例如意界，意處、識蘊、識法，應當知道也是如此。法界，被一界、一處、四蘊所包含，不包含十七界、十一處、二蘊。法處也是如此。色蘊，被十一界、十一處、一蘊所包含，不包含八界、二處、四蘊。受蘊，被一界、一處、一蘊所包含，不包含十八界、十二處、四蘊。例如受蘊，想蘊、行蘊、大地法中的受想，應當知道也是如此。色取蘊，被十一界、十一處、一蘊所包含，不包含八界、二處、五蘊。受取蘊，被一界、一處、一蘊所包含，不包含十八界、十二處、五蘊。例如受取蘊，想取蘊、行取蘊、五有（panca bhava，五種存在狀態）、八大地法（asta maha-bhumika dharmas，八種普遍存在的心理現象）、十大善地法（dasa kusala-mahabhumika dharmas，十種普遍存在的善心所）、十大煩惱地法（dasa klesa-mahabhumika dharmas，十種普遍存在的煩惱心所）、十小煩惱地法（dasa upaklesa-bhumika dharmas，十種小煩惱心所）、五煩惱（panca klesas，五種根本煩惱）、五觸（panca sparsas，五種接觸）、五見（panca drstis，五種錯誤的見解）、五根四法（panca indriyas，五種感覺器官及其四種功能）、后五六身，應當知道也是如此。識取蘊，被七界、一處、一蘊所包含，不包含十三界、十二處、五蘊。識界也是如此。

眼識界，與一界、一處、三蘊相應，與十八界、十二處、五蘊不相應。例如眼識界，耳鼻舌身意識界、識取蘊、識界、六識身，應當知道也是如此。意界，與一界、一處、三蘊相應，與十八界、十二處、三蘊不相應。例如意界，意處、識蘊、識法，應當知道也是如此。法界，與八界、二處、四蘊相應，與十一界、十一處、二蘊不相應。例如法界，法處、行蘊、八大地法，應當知道也是如此。受蘊，與八界、二處、三蘊相應，與十一界、十一處、三蘊不相應。例如受蘊，想蘊、大地法中的受想，應當知道也是如此。受取蘊，與八界、二處

【English Translation】 English version The seventeen realms, twelve sense bases, and five aggregates: For example, the eye-consciousness realm, and likewise the ear, nose, tongue, body, and mind-consciousness realms, the six consciousnesses should also be understood in the same way. The mind realm is included within seven realms, one sense base, and one aggregate, and does not include eleven realms, eleven sense bases, and four aggregates. Just as with the mind realm, so too should the mind base, consciousness aggregate, and consciousness-dharma be understood.

The dharma realm is included within one realm, one sense base, and four aggregates, and does not include seventeen realms, eleven sense bases, and two aggregates. The dharma base is also the same. The form aggregate is included within eleven realms, eleven sense bases, and one aggregate, and does not include eight realms, two sense bases, and four aggregates. The feeling aggregate is included within one realm, one sense base, and one aggregate, and does not include eighteen realms, twelve sense bases, and four aggregates. Just as with the feeling aggregate, so too should the perception aggregate, the volition aggregate, and feeling and perception among the great earth dharmas be understood.

The form clinging-aggregate is included within eleven realms, eleven sense bases, and one aggregate, and does not include eight realms, two sense bases, and five aggregates. The feeling clinging-aggregate is included within one realm, one sense base, and one aggregate, and does not include eighteen realms, twelve sense bases, and five aggregates. Just as with the feeling clinging-aggregate, so too should the perception clinging-aggregate, the volition clinging-aggregate, the five existences (panca bhava), the eight great earth dharmas (asta maha-bhumika dharmas), the ten wholesome great earth dharmas (dasa kusala-mahabhumika dharmas), the ten afflictive great earth dharmas (dasa klesa-mahabhumika dharmas), the ten minor afflictive earth dharmas (dasa upaklesa-bhumika dharmas), the five afflictions (panca klesas), the five contacts (panca sparsas), the five views (panca drstis), the four dharmas of the five roots (panca indriyas), and the latter five of the six bodies be understood. The consciousness clinging-aggregate is included within seven realms, one sense base, and one aggregate, and does not include thirteen realms, twelve sense bases, and five aggregates. The consciousness realm is also the same.

The eye-consciousness realm is associated with one realm, one sense base, and three aggregates, and is not associated with eighteen realms, twelve sense bases, and five aggregates. Just as with the eye-consciousness realm, so too should the ear, nose, tongue, body, and mind-consciousness realms, the consciousness clinging-aggregate, the consciousness realm, and the six consciousnesses be understood. The mind realm is associated with one realm, one sense base, and three aggregates, and is not associated with eighteen realms, twelve sense bases, and three aggregates. Just as with the mind realm, so too should the mind base, consciousness aggregate, and consciousness-dharma be understood. The dharma realm is associated with eight realms, two sense bases, and four aggregates, and is not associated with eleven realms, eleven sense bases, and two aggregates. Just as with the dharma realm, so too should the dharma base, the volition aggregate, and the eight great earth dharmas be understood. The feeling aggregate is associated with eight realms, two sense bases, and three aggregates, and is not associated with eleven realms, eleven sense bases, and three aggregates. Just as with the feeling aggregate, so too should the perception aggregate, and feeling and perception among the great earth dharmas be understood. The feeling clinging-aggregate is associated with eight realms, two sense bases

處三蘊相應，十三界十二處五蘊不相應。想取蘊亦爾。行取蘊，八界二處四蘊相應，十三界十二處五蘊不相應。尋、伺法亦爾。信，八界二處四蘊相應，十八界十二處五蘊不相應。如信，餘九大善地法、十大煩惱地法、欲貪、瞋、無明觸、非明非無明觸、無慚、無愧，應知亦爾。忿，三界二處四蘊相應，十八界十二處五蘊不相應。如忿，餘九小煩惱地法、無色貪、疑、明觸、五見、六愛身，應知亦爾。色貪，六界二處四蘊相應，十八界十二處五蘊不相應。有對觸，七界二處四蘊相應，十三界十二處五蘊不相應。增語觸，三界三處四蘊相應，十七界十二處五蘊不相應。六觸身、六思身亦爾。樂根，八界二處三蘊相應，十八界十二處五蘊不相應。舍根亦爾。苦根，七界二處三蘊相應，十八界十二處五蘊不相應。喜根，三界二處三蘊相應，十八界十二處五蘊不相應。憂根亦爾。眼觸所生受，三界二處三蘊相應，十七界十二處五蘊不相應。如眼觸所生受，耳鼻舌身意觸所生受、六想身，應知亦爾。

品類足論辯隨眠品第五之一

九十八隨眠，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。此九十八隨眠，幾見所斷、幾修所斷？答八十八見所斷，十修所斷。欲界系三十六隨

【現代漢語翻譯】現代漢語譯本與三蘊（蘊指構成個體存在的要素）相應的有：十三界（界指十八界，即眼界、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）和十二處（處指十二處，即眼處、耳處、鼻處、舌處、身處、意處、色處、聲處、香處、味處、觸處、法處），以及五蘊（蘊指色蘊、受蘊、想蘊、行蘊、識蘊）不相應。想取蘊（取蘊指與執取相聯繫的蘊）也是如此。行取蘊與八界、二處、四蘊相應，與十三界、十二處、五蘊不相應。尋（尋指尋求、探索）、伺（伺指仔細觀察、思考）法也是如此。信（信指信仰、信心）與八界、二處、四蘊相應，與十八界、十二處、五蘊不相應。如同信一樣，其餘九種大善地法（大善地法指普遍存在於善心中的心理因素）、十種大煩惱地法（大煩惱地法指普遍存在於煩惱心中的心理因素）、欲貪（欲貪指對慾望的貪戀）、瞋（瞋指嗔恨、憤怒）、無明觸（無明觸指由無明引起的接觸）、非明非無明觸（非明非無明觸指既非由光明也非由無明引起的接觸）、無慚（無慚指不知羞恥）、無愧（無愧指不感到慚愧），應當知道也是如此。忿（忿指憤怒）與三界、二處、四蘊相應，與十八界、十二處、五蘊不相應。如同忿一樣，其餘九種小煩惱地法（小煩惱地法指較不普遍的煩惱心理因素）、無色貪（無色貪指對無色界的貪戀）、疑（疑指懷疑）、明觸（明觸指由光明引起的接觸）、五見（五見指五種錯誤的見解，即身見、邊見、邪見、見取見、戒禁取見）、六愛身（六愛身指對六種對象的愛，即對色、聲、香、味、觸、法的愛），應當知道也是如此。色貪（色貪指對色界的貪戀）與六界、二處、四蘊相應，與十八界、十二處、五蘊不相應。有對觸（有對觸指有阻礙的接觸）與七界、二處、四蘊相應，與十三界、十二處、五蘊不相應。增語觸（增語觸指增加語言的接觸）與三界、三處、四蘊相應，與十七界、十二處、五蘊不相應。六觸身（六觸身指六種接觸的集合，即眼觸、耳觸、鼻觸、舌觸、身觸、意觸）、六思身（六思身指六種思的集合，即眼識所生的思、耳識所生的思、鼻識所生的思、舌識所生的思、身識所生的思、意識所生的思）也是如此。樂根（樂根指快樂的感受）與八界、二處、三蘊相應，與十八界、十二處、五蘊不相應。舍根（舍根指不苦不樂的感受）也是如此。苦根（苦根指痛苦的感受）與七界、二處、三蘊相應，與十八界、十二處、五蘊不相應。喜根（喜根指喜悅的感受）與三界、二處、三蘊相應，與十八界、十二處、五蘊不相應。憂根（憂根指憂愁的感受）也是如此。眼觸所生受（眼觸所生受指由眼與色接觸所產生的感受）與三界、二處、三蘊相應，與十七界、十二處、五蘊不相應。如同眼觸所生受一樣，耳鼻舌身意觸所生受（耳鼻舌身意觸所生受指由耳、鼻、舌、身、意與相應的對象接觸所產生的感受）、六想身（六想身指六種想的集合，即眼識所生的想、耳識所生的想、鼻識所生的想、舌識所生的想、身識所生的想、意識所生的想），應當知道也是如此。

《品類足論》辯隨眠品第五之一

九十八隨眠（隨眠指潛在的煩惱），有多少是欲界系（欲界係指屬於欲界的），有多少是系（係指屬於的），有多少是無系（無係指屬於無的）？回答：三十六種是欲界系，三十一種是系，三十一種是無系。這九十八種隨眠，有多少是見所斷（見所斷指通過見道斷除的），有多少是修所斷（修所斷指通過修道斷除的）？回答：八十八種是見所斷，十種是修所斷。欲界系的三十六種隨眠

【English Translation】 English version Corresponding to the three aggregates (khandha, referring to the elements that constitute individual existence) are: thirteen realms (dhatu, referring to the 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) and twelve bases (ayatana, referring to the twelve 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 aggregates (khandha, referring to form, feeling, perception, mental formations, and consciousness) are not corresponding. The perception aggregate associated with clinging (upadana-khandha, referring to aggregates associated with clinging) is also like this. The mental formations aggregate associated with clinging corresponds to eight realms, two bases, and four aggregates, and does not correspond to thirteen realms, twelve bases, and five aggregates. Initial application of mind (vitakka) and sustained application of mind (vicara) are also like this. Faith (saddha, referring to belief or confidence) corresponds to eight realms, two bases, and four aggregates, and does not correspond to eighteen realms, twelve bases, and five aggregates. Just like faith, the remaining nine wholesome mental factors common to all wholesome minds (maha-kusala-bhumika dharmas), the ten mental factors common to all unwholesome minds (maha-akusala-bhumika dharmas), desire-attachment (kama-raga), aversion (patigha), ignorance-contact (avijja-samphassa), non-ignorance and non-non-ignorance contact (neva-vijja-na-avijja-samphassa), shamelessness (ahirika), and lack of remorse (anottappa), should also be understood as such. Anger (kodha) corresponds to three realms, two bases, and four aggregates, and does not correspond to eighteen realms, twelve bases, and five aggregates. Just like anger, the remaining nine lesser unwholesome mental factors (upa-kilesa), attachment to the formless realms (arupa-raga), doubt (vicikiccha), luminous contact (obhasa-samphassa), the five views (panca-ditthi, referring to personality view, extreme view, wrong view, view of holding to wrong views, and view of holding to wrong precepts and practices), and the six bodies of craving (chayatanika-tanha, referring to craving for forms, sounds, smells, tastes, tactile objects, and mental objects), should also be understood as such. Attachment to form (rupa-raga) corresponds to six realms, two bases, and four aggregates, and does not correspond to eighteen realms, twelve bases, and five aggregates. Contact with resistance (sapratigha-samphassa) corresponds to seven realms, two bases, and four aggregates, and does not correspond to thirteen realms, twelve bases, and five aggregates. Contact with verbal proliferation (papanca-samphassa) corresponds to three realms, three bases, and four aggregates, and does not correspond to seventeen realms, twelve bases, and five aggregates. The six bodies of contact (chayatanika-samphassa, referring to eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact) and the six bodies of volition (chayatanika-cetana, referring to volition arising from eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) are also like this. The pleasure faculty (sukha-indriya) corresponds to eight realms, two bases, and three aggregates, and does not correspond to eighteen realms, twelve bases, and five aggregates. The indifference faculty (upekkha-indriya) is also like this. The pain faculty (dukkha-indriya) corresponds to seven realms, two bases, and three aggregates, and does not correspond to eighteen realms, twelve bases, and five aggregates. The joy faculty (somanassa-indriya) corresponds to three realms, two bases, and three aggregates, and does not correspond to eighteen realms, twelve bases, and five aggregates. The displeasure faculty (domanassa-indriya) is also like this. Feeling born of eye-contact (cakkhu-samphassaja-vedana) corresponds to three realms, two bases, and three aggregates, and does not correspond to seventeen realms, twelve bases, and five aggregates. Just like feeling born of eye-contact, feeling born of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact (sota-samphassaja-vedana, ghana-samphassaja-vedana, jivha-samphassaja-vedana, kaya-samphassaja-vedana, mano-samphassaja-vedana), and the six bodies of perception (chayatanika-sanna, referring to perception arising from eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness), should also be understood as such.

The Fifth Chapter on Latent Defilements (Anusaya) from the Treatise on Categories (Prakaranapada), Part One

Of the ninety-eight latent defilements (anusaya, referring to underlying tendencies or dormant defilements), how many are associated with the desire realm (kama-dhatu), how many with the form realm (rupa-dhatu), and how many with the formless realm (arupa-dhatu)? Answer: Thirty-six are associated with the desire realm, thirty-one with the form realm, and thirty-one with the formless realm. Of these ninety-eight latent defilements, how many are to be abandoned by seeing (darshana-pahatabba, referring to defilements eradicated by the path of seeing), and how many are to be abandoned by cultivation (bhavana-pahatabba, referring to defilements eradicated by the path of cultivation)? Answer: Eighty-eight are to be abandoned by seeing, and ten are to be abandoned by cultivation. The thirty-six latent defilements associated with the desire realm

眠，幾見所斷、幾修所斷？答：三十二見所斷，四修所斷。色界系三十一隨眠，幾見所斷、幾修所斷？答：二十八見所斷，三修所斷。無色界系三十一隨眠亦爾。此九十八隨眠，幾見苦所斷、幾見集滅道、修所斷？答：二十八見苦所斷，十九見集所斷，十九見滅所斷，二十二見道所斷，十修所斷。欲界系三十六隨眠，幾見苦所斷、幾見集滅道、修所斷？答：十見苦所斷，七見集所斷，七見滅所斷，八見道所斷，四修所斷。色界系三十一隨眠，幾見苦所斷、幾見集滅道、修所斷？答：九見苦所斷，六見集所斷，六見滅所斷，七見道所斷，三修所斷。無色界系三十一隨眠亦爾。隨眠是何義？答：微細義是隨眠義、隨增義是隨眠義、隨逐義是隨眠義、隨縛義是隨眠義。如是隨眠，若未斷未遍知，由二事故隨增，謂所緣故、相應故。如是隨增，于自界非他界有十二隨眠，謂欲貪隨眠、瞋恚隨眠、色貪隨眠、無色貪隨眠、慢隨眠、無明隨眠、有身見隨眠、邊執見隨眠、邪見隨眠、見取隨眠、戒禁取隨眠、疑隨眠。云何欲貪隨眠隨增？謂可愛故、可樂故、可戀故、可意故。云何瞋恚隨眠隨增？謂不可愛故、不可樂故、不可戀故、不可意故。云何色貪隨眠隨增？謂可愛故、可樂故、可喜故、可意故。云何無色貪隨眠隨增？謂可愛故、

【現代漢語翻譯】現代漢語譯本眠（Sleeper），有幾種是見所斷（Darśana-prahātavya，通過見道斷除的煩惱），幾種是修所斷（Bhāvanā-prahātavya，通過修道斷除的煩惱）？答：三十二種是見所斷，四種是修所斷。有系（指有的，與相關聯的）三十一種隨眠，有幾種是見所斷，幾種是修所斷？答：二十八種是見所斷，三種是修所斷。無系（指沒有的，與不相關聯的）三十一種隨眠也是如此。這九十八種隨眠，有幾種是見苦所斷（Dukkha-darśana-prahātavya，通過觀察苦諦斷除的煩惱），幾種是見集（Samudaya，苦的根源）、見滅（Nirodha，苦的止息）、見道（Mārga，通往苦的止息的道路）所斷，幾種是修所斷？答：二十八種是見苦所斷，十九種是見集所斷，十九種是見滅所斷，二十二種是見道所斷，十種是修所斷。欲界系（Kāmadhātu，欲界相關的）三十六種隨眠，有幾種是見苦所斷，幾種是見集、見滅、見道所斷，幾種是修所斷？答：十種是見苦所斷，七種是見集所斷，七種是見滅所斷，八種是見道所斷，四種是修所斷。有系三十一種隨眠，有幾種是見苦所斷，幾種是見集、見滅、見道所斷，幾種是修所斷？答：九種是見苦所斷，六種是見集所斷，六種是見滅所斷，七種是見道所斷，三種是修所斷。無系三十一種隨眠也是如此。隨眠是什麼意思？答：微細義是隨眠的意義，隨增義是隨眠的意義，隨逐義是隨眠的意義，隨縛義是隨眠的意義。像這樣的隨眠，如果未斷除、未遍知，由於兩種原因而隨之增長，即所緣故（因為所緣境）、相應故（因為相應法）。像這樣隨之增長，在自界（自己的領域）而非他界（其他領域）有十二種隨眠，即欲貪隨眠（Kāmarāga-anuśaya，對欲的貪著）、瞋恚隨眠（Pratigha-anuśaya，嗔恨）、色貪隨眠（Rūparāga-anuśaya，對色的貪著）、無色貪隨眠（Arūparāga-anuśaya，對無色的貪著）、慢隨眠（Māna-anuśaya，傲慢）、無明隨眠（Avidyā-anuśaya，無明）、有身見隨眠（Satkāya-dṛṣṭi-anuśaya，認為五蘊為我的邪見）、邊執見隨眠（Antagrāha-dṛṣṭi-anuśaya，執著于斷常二邊的邪見）、邪見隨眠（Mithyā-dṛṣṭi-anuśaya，錯誤的見解）、見取隨眠（Dṛṣṭi-parāmarśa-anuśaya，執著于自己的見解）、戒禁取隨眠（Śīlavrata-parāmarśa-anuśaya，執著于錯誤的戒律和禁制）、疑隨眠（Vicikitsā-anuśaya，懷疑）。什麼是欲貪隨眠隨之增長？因為可愛故、可樂故、可戀故、可意故。什麼是瞋恚隨眠隨之增長？因為不可愛故、不可樂故、不可戀故、不可意故。什麼是色貪隨眠隨之增長？因為可愛故、可樂故、可喜故、可意故。什麼是無色貪隨眠隨之增長？因為可愛故

【English Translation】 English version How many Sleepers (Anuśaya) are abandoned by seeing (Darśana-prahātavya), and how many are abandoned by cultivation (Bhāvanā-prahātavya)? Answer: Thirty-two are abandoned by seeing, and four are abandoned by cultivation. Of the thirty-one Sleepers that are associated with ** (related to ), 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. The same is true for the thirty-one Sleepers that are not associated with ** (not related to ). Of these ninety-eight Sleepers, how many are abandoned by seeing the truth of suffering (Dukkha-darśana-prahātavya), how many by seeing the truths of origin (Samudaya), cessation (Nirodha), and path (Mārga), and how many are abandoned by cultivation? Answer: Twenty-eight are abandoned by seeing the truth of suffering, nineteen by seeing the truth of origin, nineteen by seeing the truth of cessation, twenty-two by seeing the truth of the path, and ten by cultivation. Of the thirty-six Sleepers associated with the desire realm (Kāmadhātu), how many are abandoned by seeing the truth of suffering, how many by seeing the truths of origin, cessation, and path, and how many are abandoned by cultivation? Answer: Ten are abandoned by seeing the truth of suffering, seven by seeing the truth of origin, seven by seeing the truth of cessation, eight by seeing the truth of the path, and four by cultivation. Of the thirty-one Sleepers that are associated with , how many are abandoned by seeing the truth of suffering, how many by seeing the truths of origin, cessation, and path, and how many are abandoned by cultivation? Answer: Nine are abandoned by seeing the truth of suffering, six by seeing the truth of origin, six by seeing the truth of cessation, seven by seeing the truth of the path, and three by cultivation. The same is true for the thirty-one Sleepers that are not associated with . What is the meaning of 'Sleeper' (Anuśaya)? Answer: The meaning of 'subtle' is the meaning of 'Sleeper', the meaning of 'increasing' is the meaning of 'Sleeper', the meaning of 'following' is the meaning of 'Sleeper', the meaning of 'binding' is the meaning of 'Sleeper'. Such Sleepers, if not abandoned and not fully known, increase due to two causes: namely, because of the object (所緣故, alambana) and because of the association (相應故, samprayoga). Thus increasing, in one's own realm (自界, sva-dhātu) and not in another realm (他界, para-dhātu), there are twelve Sleepers: namely, the Sleeper of desire-greed (Kāmarāga-anuśaya), the Sleeper of hatred (Pratigha-anuśaya), the Sleeper of form-greed (Rūparāga-anuśaya), the Sleeper of formless-greed (Arūparāga-anuśaya), the Sleeper of pride (Māna-anuśaya), the Sleeper of ignorance (Avidyā-anuśaya), the Sleeper of view of self (Satkāya-dṛṣṭi-anuśaya), the Sleeper of extreme views (Antagrāha-dṛṣṭi-anuśaya), the Sleeper of wrong view (Mithyā-dṛṣṭi-anuśaya), the Sleeper of holding to views (Dṛṣṭi-parāmarśa-anuśaya), the Sleeper of holding to precepts and vows (Śīlavrata-parāmarśa-anuśaya), and the Sleeper of doubt (Vicikitsā-anuśaya). How does the Sleeper of desire-greed increase? Because it is lovely, because it is pleasurable, because it is desirable, because it is agreeable. How does the Sleeper of hatred increase? Because it is unlovely, because it is unpleasurable, because it is undesirable, because it is disagreeable. How does the Sleeper of form-greed increase? Because it is lovely, because it is pleasurable, because it is delightful, because it is agreeable. How does the Sleeper of formless-greed increase? Because it is lovely

可樂故、可意故。云何慢隨眠隨增？謂高舉故、輕蔑故。云何無明隨眠隨增？謂無知故、闇昧故、愚癡故。云何有身見隨眠隨增？謂我故、我所故。云何邊執見隨眠隨增？謂斷故、常故。云何邪見隨眠隨增？謂無因故、無用故、誹謗故。云何見取隨眠隨增？謂最故勝故、上故極故。云何戒禁取隨眠隨增？謂能清凈故、能解脫故、能出離故。云何疑隨眠隨增？謂惑故、疑故、猶豫故。云何起欲貪隨眠乃至云何起疑隨眠？答：欲貪隨眠由三處起：一者欲貪隨眠未斷未遍知故；二者順欲貪纏法現在前故；三者于彼處有非理作意故。乃至疑隨眠亦由三處起：一者疑隨眠未斷未遍知故；二者順疑纏法現在前故；三者于彼處有非理作意故。

有七隨眠十二隨眠，為七攝十二、十二攝七耶？答：互相攝，隨其事。謂欲貪隨眠攝欲貪隨眠，瞋隨眠攝瞋恚隨眠，有貪隨眠攝色無色貪隨眠，慢隨眠攝慢隨眠，無明隨眠攝無明隨眠，見隨眠攝五見隨眠，疑隨眠攝疑隨眠。七隨眠九十八隨眠，為七攝九十八、九十八攝七耶？答：互相攝，隨其事。謂欲貪瞋隨眠各攝五，有貪隨眠攝十，慢、無明隨眠各攝十五，見隨眠攝三十六，疑隨眠攝十二。十二隨眠九十八隨眠，為十二攝九十八、九十八攝十二耶？答：互相攝，隨其事。謂欲貪、瞋、色

【現代漢語翻譯】現代漢語譯本因為可愛的事物和令人滿意的事物，慢（Māna，傲慢）隨眠如何增長？因為高舉自己，輕視他人。無明（Avidyā，無明）隨眠如何增長？因為無知，因為心智昏暗，因為愚癡。有身見（Satkāya-dṛṣṭi，身見）隨眠如何增長？因為執著于『我』，因為執著于『我的』。邊執見（Antagrahadṛṣṭi，邊見）隨眠如何增長？因為執著于斷滅見，因為執著于常恒見。邪見（Mithyādṛṣṭi，邪見）隨眠如何增長？因為認為沒有因果，因為認為沒有作用，因為誹謗正法。見取（Dṛṣṭi-parāmarśa，見取見）隨眠如何增長？因為認為某種見解是最殊勝的，因為認為某種見解是至上的，因為認為某種見解是最高的，因為認為某種見解是極致的。戒禁取（Śīla-vrata-parāmarśa，戒禁取見）隨眠如何增長？因為認為某種戒律或禁制能夠帶來清凈，因為認為某種戒律或禁制能夠帶來解脫，因為認為某種戒律或禁制能夠帶來出離。疑（Vicikitsā，疑）隨眠如何增長？因為迷惑，因為懷疑，因為猶豫不決。如何生起欲貪（Kāma-rāga，欲貪）隨眠，乃至如何生起疑（Vicikitsā，疑）隨眠？回答：欲貪隨眠由三個原因生起：第一，欲貪隨眠未斷未遍知；第二，順應欲貪纏縛的法現在生起；第三，對於那些事物有不如理的作意。乃至疑隨眠也由三個原因生起：第一，疑隨眠未斷未遍知；第二，順應疑纏縛的法現在生起；第三，對於那些事物有不如理的作意。有七隨眠和十二隨眠，是七隨眠包含十二隨眠，還是十二隨眠包含七隨眠呢？回答：互相包含，根據具體情況而定。欲貪隨眠包含欲貪隨眠，嗔（Dveṣa，嗔）隨眠包含嗔恚隨眠，有貪（Bhavarāga，有貪）隨眠包含色界和無色界的貪慾隨眠，慢（Māna，慢）隨眠包含慢隨眠，無明（Avidyā，無明）隨眠包含無明隨眠，見（Dṛṣṭi，見）隨眠包含五見隨眠，疑（Vicikitsā，疑）隨眠包含疑隨眠。七隨眠和九十八隨眠，是七隨眠包含九十八隨眠，還是九十八隨眠包含七隨眠呢？回答：互相包含，根據具體情況而定。欲貪和嗔隨眠各自包含五種，有貪隨眠包含十種，慢和無明隨眠各自包含十五種，見隨眠包含三十六種，疑隨眠包含十二種。十二隨眠和九十八隨眠，是十二隨眠包含九十八隨眠，還是九十八隨眠包含十二隨眠呢？回答：互相包含，根據具體情況而定。欲貪、嗔、色

【English Translation】 English version Because of lovable and agreeable things, how does the Māna (conceit) anusaya (latent tendency) increase? It increases because of haughtiness and contempt. How does the Avidyā (ignorance) anusaya increase? It increases because of unknowing, because of darkness, because of foolishness. How does the Satkāya-dṛṣṭi (view of self) anusaya increase? It increases because of 'I' and because of 'mine'. How does the Antagrahadṛṣṭi (view of extremes) anusaya increase? It increases because of annihilationism and because of eternalism. How does the Mithyādṛṣṭi (wrong view) anusaya increase? It increases because of causelessness, because of uselessness, because of slander. How does the Dṛṣṭi-parāmarśa (clinging to views) anusaya increase? It increases because of 'best', because of 'superior', because of 'highest', because of 'ultimate'. How does the Śīla-vrata-parāmarśa (clinging to precepts and vows) anusaya increase? It increases because of 'able to purify', because of 'able to liberate', because of 'able to deliver'. How does the Vicikitsā (doubt) anusaya increase? It increases because of confusion, because of doubt, because of hesitation. How does the Kāma-rāga (sensual desire) anusaya arise, and how does the Vicikitsā (doubt) anusaya arise? Answer: The Kāma-rāga anusaya arises from three causes: first, because the Kāma-rāga anusaya has not been cut off and not been fully known; second, because the dharmas (phenomena) that accord with the Kāma-rāga entanglement are now present; third, because in those places there is irrational attention. Likewise, the Vicikitsā anusaya also arises from three causes: first, because the Vicikitsā anusaya has not been cut off and not been fully known; second, because the dharmas that accord with the Vicikitsā entanglement are now present; third, because in those places there is irrational attention. Are the seven anusayas and the twelve anusayas such that the seven encompass the twelve, or the twelve encompass the seven? Answer: They encompass each other, according to the case. The Kāma-rāga anusaya encompasses the Kāma-rāga anusaya, the Dveṣa (hatred) anusaya encompasses the anger anusaya, the Bhavarāga (desire for existence) anusaya encompasses the desire for existence in the form and formless realms, the Māna (conceit) anusaya encompasses the conceit anusaya, the Avidyā (ignorance) anusaya encompasses the ignorance anusaya, the Dṛṣṭi (view) anusaya encompasses the five views anusayas, the Vicikitsā (doubt) anusaya encompasses the doubt anusaya. Are the seven anusayas and the ninety-eight anusayas such that the seven encompass the ninety-eight, or the ninety-eight encompass the seven? Answer: They encompass each other, according to the case. The Kāma-rāga and Dveṣa anusayas each encompass five, the Bhavarāga anusaya encompasses ten, the Māna and Avidyā anusayas each encompass fifteen, the Dṛṣṭi anusaya encompasses thirty-six, the Vicikitsā anusaya encompasses twelve. Are the twelve anusayas and the ninety-eight anusayas such that the twelve encompass the ninety-eight, or the ninety-eight encompass the twelve? Answer: They encompass each other, according to the case. Kāma-rāga, Dveṣa, Rūpa

無色貪隨眠各攝五，慢、無明隨眠各攝十五，有身見、邊執見隨眠各攝三，邪見、見取、疑隨眠各攝十二，戒禁取隨眠攝六。

九十八隨眠，幾是遍行、幾非遍行？答：二十七是遍行，六十五非遍行，六應分別。謂見苦集所斷無明隨眠，或是遍行、或非遍行。云何是遍行？謂見苦集所斷非遍行隨眠不相應無明。云何非遍行？謂見苦集所斷非遍行隨眠相應無明。欲界系三十六隨眠，幾是遍行、幾非遍行？答：九是遍行，二十五非遍行，二應分別。謂欲界系見苦集所斷無明隨眠，或是遍行、或非遍行。云何是遍行？謂欲界系見苦集所斷非遍行隨眠不相應無明。云何非遍行？謂欲界系見苦集所斷非遍行隨眠相應無明。色界系三十一隨眠，幾是遍行、幾非遍行？答：九是遍行，二十非遍行，二應分別。謂色界系見苦集所斷無明隨眠，或是遍行、或非遍行。云何是遍行？謂色界系見苦集所斷非遍行隨眠不相應無明。云何非遍行？謂色界系見苦集所斷非遍行隨眠相應無明。無色界系三十一隨眠亦爾。九十八隨眠，幾是遍行修所斷、幾非遍行非修所斷。答：三十七是遍行修所斷，五十五非遍行非修所斷，六應分別。謂見苦集所斷無明隨眠，或是遍行、或非遍行。云何是遍行？謂見苦集所斷非遍行隨眠不相應無明。云何非遍行？

【現代漢語翻譯】現代漢語譯本：無色界的貪隨眠各自包含五種，慢和無明隨眠各自包含十五種，有身見（Sakkāya-diṭṭhi，認為五蘊和合的身體是『我』的錯誤見解）、邊執見（Antagāhika-diṭṭhi，執著于斷見或常見的極端見解）隨眠各自包含三種，邪見（Micchā-diṭṭhi，錯誤的見解）、見取（Diṭṭhi-parāmāsa，認為自己的見解是最好的）和疑隨眠各自包含十二種，戒禁取（Sīlabbataparāmāsa，執著于不正確的戒律和苦行）隨眠包含六種。

九十八種隨眠中，有多少是遍行（Sabbe citta-sarvaga，與所有不善心所相應的），有多少不是遍行？回答：二十七種是遍行，六十五種不是遍行，有六種應該分別看待。也就是見苦所斷和見集所斷的無明隨眠，有的是遍行，有的不是遍行。什麼是遍行？是指見苦所斷和見集所斷的非遍行隨眠不相應的無明。什麼是非遍行？是指見苦所斷和見集所斷的非遍行隨眠相應的無明。

欲界系的三十六種隨眠中，有多少是遍行，有多少不是遍行？回答：九種是遍行，二十五種不是遍行，有兩種應該分別看待。也就是欲界系見苦所斷和見集所斷的無明隨眠，有的是遍行，有的不是遍行。什麼是遍行？是指欲界系見苦所斷和見集所斷的非遍行隨眠不相應的無明。什麼是非遍行？是指欲界系見苦所斷和見集所斷的非遍行隨眠相應的無明。

色界系的三十一種隨眠中，有多少是遍行，有多少不是遍行？回答：九種是遍行，二十種不是遍行，有兩種應該分別看待。也就是色界系見苦所斷和見集所斷的無明隨眠，有的是遍行，有的不是遍行。什麼是遍行？是指色界系見苦所斷和見集所斷的非遍行隨眠不相應的無明。什麼是非遍行？是指色界系見苦所斷和見集所斷的非遍行隨眠相應的無明。

無色界系的三十一種隨眠也是如此。

九十八種隨眠中，有多少是遍行修所斷（與所有通過修行才能斷除的煩惱相應的），有多少不是遍行非修所斷（不是與所有煩惱相應，也不是通過修行斷除的）？回答：三十七種是遍行修所斷，五十五種不是遍行非修所斷，有六種應該分別看待。也就是見苦所斷和見集所斷的無明隨眠，有的是遍行，有的不是遍行。什麼是遍行？是指見苦所斷和見集所斷的非遍行隨眠不相應的無明。什麼是非遍行？

【English Translation】 English version: The latent tendencies of greed in the Formless Realm (Arūpadhātu) each encompass five. The latent tendencies of conceit (Māna) and ignorance (Avidyā) each encompass fifteen. The latent tendencies of the view of self (Sakkāya-diṭṭhi, the false view that the aggregate of the five skandhas is 'I') and the view of holding to extremes (Antagāhika-diṭṭhi, clinging to extreme views of eternalism or annihilationism) each encompass three. The latent tendencies of wrong view (Micchā-diṭṭhi), clinging to views (Diṭṭhi-parāmāsa, considering one's own views as the best), and doubt (Vicikicchā) each encompass twelve. The latent tendency of clinging to rules and rituals (Sīlabbataparāmāsa, clinging to incorrect precepts and asceticism) encompasses six.

Of the ninety-eight latent tendencies, how many are all-pervasive (Sabbe citta-sarvaga, associated with all unwholesome mental factors), and how many are not all-pervasive? Answer: Twenty-seven are all-pervasive, sixty-five are not all-pervasive, and six should be distinguished. That is, the latent tendencies of ignorance severed by seeing suffering and severed by seeing the origin, some are all-pervasive, and some are not all-pervasive. What is all-pervasive? It refers to the ignorance that is not associated with the non-all-pervasive latent tendencies severed by seeing suffering and severed by seeing the origin. What is not all-pervasive? It refers to the ignorance that is associated with the non-all-pervasive latent tendencies severed by seeing suffering and severed by seeing the origin.

Of the thirty-six latent tendencies of the Desire Realm (Kāmadhātu), how many are all-pervasive, and how many are not all-pervasive? Answer: Nine are all-pervasive, twenty-five are not all-pervasive, and two should be distinguished. That is, the latent tendencies of ignorance in the Desire Realm severed by seeing suffering and severed by seeing the origin, some are all-pervasive, and some are not all-pervasive. What is all-pervasive? It refers to the ignorance in the Desire Realm that is not associated with the non-all-pervasive latent tendencies severed by seeing suffering and severed by seeing the origin. What is not all-pervasive? It refers to the ignorance in the Desire Realm that is associated with the non-all-pervasive latent tendencies severed by seeing suffering and severed by seeing the origin.

Of the thirty-one latent tendencies of the Form Realm (Rūpadhātu), how many are all-pervasive, and how many are not all-pervasive? Answer: Nine are all-pervasive, twenty are not all-pervasive, and two should be distinguished. That is, the latent tendencies of ignorance in the Form Realm severed by seeing suffering and severed by seeing the origin, some are all-pervasive, and some are not all-pervasive. What is all-pervasive? It refers to the ignorance in the Form Realm that is not associated with the non-all-pervasive latent tendencies severed by seeing suffering and severed by seeing the origin. What is not all-pervasive? It refers to the ignorance in the Form Realm that is associated with the non-all-pervasive latent tendencies severed by seeing suffering and severed by seeing the origin.

The thirty-one latent tendencies of the Formless Realm are also the same.

Of the ninety-eight latent tendencies, how many are all-pervasive and severed by cultivation (associated with all afflictions that can be severed through cultivation), and how many are not all-pervasive and not severed by cultivation (not associated with all afflictions and not severed through cultivation)? Answer: Thirty-seven are all-pervasive and severed by cultivation, fifty-five are not all-pervasive and not severed by cultivation, and six should be distinguished. That is, the latent tendencies of ignorance severed by seeing suffering and severed by seeing the origin, some are all-pervasive, and some are not all-pervasive. What is all-pervasive? It refers to the ignorance that is not associated with the non-all-pervasive latent tendencies severed by seeing suffering and severed by seeing the origin. What is not all-pervasive?

謂見苦集所斷非遍行隨眠相應無明。欲界三十六隨眠，幾是遍行修所斷、幾非遍行非修所斷？答：十三是遍行修所斷，二十一非遍行非修所斷，二應分別。謂欲界系見苦集所斷無明隨眠，或是遍行、或非遍行。云何是遍行？謂欲界系見苦集所斷非遍行隨眠不相應無明。云何非遍行？謂欲界系見苦集所斷非遍行隨眠相應無明。色界三十一隨眠，幾是遍行修所斷、幾非遍行非修所斷？答：十二是遍行修所斷，十七非遍行非修所斷，二應分別。謂色界系見苦集所斷無明隨眠，或是遍行、或非遍行。云何是遍行？謂色界系見苦集所斷非遍行隨眠不相應無明。云何非遍行？謂色界系見苦集所斷非遍行隨眠相應無明。無色界系三十一隨眠亦爾。

九十八隨眠，幾有漏緣、幾無漏緣？答：八十有漏緣，十二無漏緣，六應分別。謂見滅道所斷無明隨眠，或有漏緣、或無漏緣。云何有漏緣？謂見滅道所斷有漏緣隨眠相應無明。云何無漏緣？謂見滅道所斷有漏緣隨眠不相應無明。欲界系三十六隨眠，幾有漏緣、幾無漏緣？答：三十有漏緣，四無漏緣，二應分別。謂欲界系見滅道所斷無明隨眠，或有漏緣、或無漏緣。云何有漏緣？謂欲界系見滅道所斷有漏緣隨眠相應無明。云何無漏緣？謂欲界系見滅道所斷有漏緣隨眠不相應無明。色界

系三十一隨眠，幾有漏緣、幾無漏緣？答：二十五有漏緣，四無漏緣，二應分別。謂色界系見滅道所斷無明隨眠，或有漏緣、或無漏緣。云何有漏緣？謂色界系見滅道所斷有漏緣隨眠相應無明。云何無漏緣？謂色界系見滅道所斷有漏緣隨眠不相應無明。無色界系三十一隨眠亦爾。

九十八隨眠，幾有為緣、幾無為緣？答：八十九有為緣，六無為緣，三應分別。謂見滅所斷無明隨眠，或有為緣、或無為緣。云何有為緣？謂見滅所斷有為緣隨眠相應無明。云何無為緣？謂見滅所斷有為緣隨眠不相應無明。欲界系三十六隨眠，幾有為緣、幾無為緣？答：三十三有為緣，二無為緣，一應分別。謂欲界系見滅所斷無明隨眠，或有為緣、或無為緣。云何有為緣？謂欲界系見滅所斷有為緣隨眠相應無明。云何無為緣？謂欲界系見滅所斷有為緣隨眠不相應無明。色界系三十一隨眠，幾有為緣、幾無為緣？答：二十八有為緣，二無為緣，一應分別。謂色界系見滅所斷無明隨眠，或有為緣、或無為緣。云何有為緣？謂色界系見滅所斷有為緣隨眠相應無明。云何無為緣？謂色界系見滅所斷有為緣隨眠不相應無明。無色界系三十一隨眠亦爾。

九十八隨眠，幾所緣故隨增非相應故、幾相應故隨增非所緣故、幾所緣故隨增亦相應故、

【現代漢語翻譯】現代漢語譯本：關於三十一種隨眠（Sui Mian，潛在的煩惱），有多少是有漏緣（You Lou Yuan，與有漏法相關的因緣），有多少是無漏緣（Wu Lou Yuan，與無漏法相關的因緣）？回答：二十五種是有漏緣，四種是無漏緣，兩種應該分別看待。也就是說，色界（Se Jie）和無色界（Wu Se Jie）的見滅道所斷的無明隨眠（Wu Ming Sui Mian，無明的潛在煩惱），或者是有漏緣，或者是無漏緣。什麼是有漏緣？是指色界和無色界的見滅道所斷的有漏緣隨眠相應的無明。什麼是無漏緣？是指色界和無色界的見滅道所斷的有漏緣隨眠不相應的無明。無色界的三十一種隨眠也是如此。

九十八種隨眠，有多少是有為緣（You Wei Yuan，與有為法相關的因緣），有多少是無為緣（Wu Wei Yuan，與無為法相關的因緣）？回答：八十九種是有為緣，六種是無為緣，三種應該分別看待。也就是說，見滅所斷的無明隨眠，或者是有為緣，或者是無為緣。什麼是有為緣？是指見滅所斷的有為緣隨眠相應的無明。什麼是無為緣？是指見滅所斷的有為緣隨眠不相應的無明。欲界系（Yu Jie Xi，欲界所繫）的三十六種隨眠，有多少是有為緣，有多少是無為緣？回答：三十三種是有為緣，兩種是無為緣，一種應該分別看待。也就是說，欲界系的見滅所斷的無明隨眠，或者是有為緣，或者是無為緣。什麼是有為緣？是指欲界系的見滅所斷的有為緣隨眠相應的無明。什麼是無為緣？是指欲界系的見滅所斷的有為緣隨眠不相應的無明。色界的三十一種隨眠，有多少是有為緣，有多少是無為緣？回答：二十八種是有為緣，兩種是無為緣，一種應該分別看待。也就是說，色界的見滅所斷的無明隨眠，或者是有為緣，或者是無為緣。什麼是有為緣？是指色界的見滅所斷的有為緣隨眠相應的無明。什麼是無為緣？是指色界的見滅所斷的有為緣隨眠不相應的無明。無色界的三十一種隨眠也是如此。

九十八種隨眠，有多少是因為所緣的緣故而隨之增長但不是因為相應的緣故，有多少是因為相應的緣故而隨之增長但不是因為所緣的緣故，有多少是因為所緣的緣故而隨之增長也是因為相應的緣故，

【English Translation】 English version: Regarding the thirty-one sui mian (latent defilements), how many are conditioned by you lou (defiled dharmas), and how many are conditioned by wu lou (undefiled dharmas)? Answer: Twenty-five are conditioned by you lou, four are conditioned by wu lou, and two should be distinguished. That is to say, the wu ming sui mian (latent defilement of ignorance) severed by the path of seeing cessation and the path of cultivation cessation in the rupa-dhatu (form realm) and arupa-dhatu (formless realm) is either conditioned by you lou or conditioned by wu lou. What is conditioned by you lou? It refers to the wu ming (ignorance) that corresponds to the you lou conditioned sui mian severed by the path of seeing cessation and the path of cultivation cessation in the rupa-dhatu and arupa-dhatu. What is conditioned by wu lou? It refers to the wu ming that does not correspond to the you lou conditioned sui mian severed by the path of seeing cessation and the path of cultivation cessation in the rupa-dhatu and arupa-dhatu. The thirty-one sui mian of the arupa-dhatu are also like this.

Of the ninety-eight sui mian, how many are conditioned by you wei (conditioned dharmas), and how many are conditioned by wu wei (unconditioned dharmas)? Answer: Eighty-nine are conditioned by you wei, six are conditioned by wu wei, and three should be distinguished. That is to say, the wu ming sui mian severed by the path of seeing cessation is either conditioned by you wei or conditioned by wu wei. What is conditioned by you wei? It refers to the wu ming that corresponds to the you wei conditioned sui mian severed by the path of seeing cessation. What is conditioned by wu wei? It refers to the wu ming that does not correspond to the you wei conditioned sui mian severed by the path of seeing cessation. Of the thirty-six sui mian belonging to the kama-dhatu (desire realm), how many are conditioned by you wei, and how many are conditioned by wu wei? Answer: Thirty-three are conditioned by you wei, two are conditioned by wu wei, and one should be distinguished. That is to say, the wu ming sui mian severed by the path of seeing cessation in the kama-dhatu is either conditioned by you wei or conditioned by wu wei. What is conditioned by you wei? It refers to the wu ming that corresponds to the you wei conditioned sui mian severed by the path of seeing cessation in the kama-dhatu. What is conditioned by wu wei? It refers to the wu ming that does not correspond to the you wei conditioned sui mian severed by the path of seeing cessation in the kama-dhatu. Of the thirty-one sui mian belonging to the rupa-dhatu, how many are conditioned by you wei, and how many are conditioned by wu wei? Answer: Twenty-eight are conditioned by you wei, two are conditioned by wu wei, and one should be distinguished. That is to say, the wu ming sui mian severed by the path of seeing cessation in the rupa-dhatu is either conditioned by you wei or conditioned by wu wei. What is conditioned by you wei? It refers to the wu ming that corresponds to the you wei conditioned sui mian severed by the path of seeing cessation in the rupa-dhatu. What is conditioned by wu wei? It refers to the wu ming that does not correspond to the you wei conditioned sui mian severed by the path of seeing cessation in the rupa-dhatu. The thirty-one sui mian of the arupa-dhatu are also like this.

Of the ninety-eight sui mian, how many increase due to the condition of the object but not due to the condition of correspondence, how many increase due to the condition of correspondence but not due to the condition of the object, how many increase due to the condition of the object and also due to the condition of correspondence,

幾非所緣故隨增非相應故？答：所緣故隨增非相應故者，無相應故。隨增非所緣故者，謂無漏緣隨眠。所緣故隨增亦相應故者，謂有漏緣隨眠。非所緣故隨增非相應故者，無。如不定系，欲界系、色界系、無色界系亦爾。

有二十法，謂見苦所斷法、見集所斷法、見滅所斷法、見道所斷法、修所斷法。如不定系，欲界系、色界系、無色界系亦爾。于見苦所斷法，幾隨眠隨增？答：見苦所斷一切，及見集所斷遍行隨眠。于見集所斷法，幾隨眠隨增？答：見集所斷一切，及見苦所斷遍行隨眠。于見滅所斷法，幾隨眠隨增？答：見滅所斷一切，及遍行隨眠。于見道所斷法，幾隨眠隨增？答：見道所斷一切，及遍行隨眠。于修所斷法，幾隨眠隨增？答：修所斷一切，及遍行隨眠。如不定系，欲界系、色界系、無色界系亦爾。

于見苦所斷法，幾隨眠所緣故隨增非相應故，幾隨眠相應故隨增非所緣故，幾隨眠所緣故隨增亦相應故，幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見集所斷遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂見苦所斷一切隨眠。非所緣故隨增非相應故者，謂見集所斷非遍行，及見滅道修所斷一切隨眠。于見集所斷法，幾隨眠所緣故隨增非相應故、幾隨眠相

【現代漢語翻譯】現代漢語譯本：『因為不是所緣境所以隨之增長，因為不是相應法所以隨之增長』是什麼意思？回答：『因為是所緣境所以隨之增長，因為不是相應法所以隨之增長』，指的是沒有相應法的情況。『隨之增長但不是所緣境』，指的是無漏法緣于隨眠。『因為是所緣境所以隨之增長，也是相應法』，指的是有漏法緣于隨眠。『不是所緣境所以隨之增長，也不是相應法』，沒有這種情況。如同不定系一樣，欲界系、系（指色界系）、無系（指無色界系）也是如此。

有二十種法，即見苦所斷法、見集所斷法、見滅所斷法、見道所斷法、修所斷法。如同不定系一樣，欲界系、系、無系也是如此。對於見苦所斷法，有幾種隨眠隨之增長？回答：見苦所斷的一切，以及見集所斷的遍行隨眠。對於見集所斷法，有幾種隨眠隨之增長？回答：見集所斷的一切，以及見苦所斷的遍行隨眠。對於見滅所斷法，有幾種隨眠隨之增長？回答：見滅所斷的一切，以及遍行隨眠。對於見道所斷法，有幾種隨眠隨之增長？回答：見道所斷的一切，以及遍行隨眠。對於修所斷法，有幾種隨眠隨之增長？回答：修所斷的一切，以及遍行隨眠。如同不定系一樣，欲界系、系、無系也是如此。

對於見苦所斷法，有幾種隨眠因為是所緣境所以隨之增長但不是相應法，有幾種隨眠因為是相應法所以隨之增長但不是所緣境，有幾種隨眠因為是所緣境所以隨之增長也是相應法，有幾種隨眠不是所緣境所以隨之增長也不是相應法？回答：『因為是所緣境所以隨之增長但不是相應法』，指的是見集所斷的遍行隨眠。『因為是相應法所以隨之增長但不是所緣境』，沒有這種情況。『因為是所緣境所以隨之增長也是相應法』，指的是見苦所斷的一切隨眠。『不是所緣境所以隨之增長也不是相應法』，指的是見集所斷的非遍行隨眠，以及見滅道修所斷的一切隨眠。對於見集所斷法，有幾種隨眠因為是所緣境所以隨之增長但不是相應法，有幾種隨眠相

【English Translation】 English version: 『Because it is not an object of thought, it increases accordingly; because it is not a corresponding factor, it increases accordingly?』 Answer: 『Because it is an object of thought, it increases accordingly; because it is not a corresponding factor,』 refers to the case where there is no corresponding factor. 『It increases accordingly but is not an object of thought,』 refers to the unconditioned (anāsrava) that conditions the latent tendencies (anuśaya). 『Because it is an object of thought, it increases accordingly, and it is also a corresponding factor,』 refers to the conditioned (sāsrava) that conditions the latent tendencies. 『It is not an object of thought, so it increases accordingly, and it is not a corresponding factor,』 there is none. Just like the undetermined (aniyata) affiliation, so too are the desire realm (kāmadhātu) affiliation, the realm of form (rūpadhātu) affiliation, and the formless realm (arūpadhātu) affiliation.

There are twenty dharmas: those abandoned by seeing the truth of suffering (duḥkha), those abandoned by seeing the truth of origin (samudāya), those abandoned by seeing the truth of cessation (nirodha), those abandoned by seeing the truth of the path (mārga), and those abandoned by cultivation (bhāvanā). Just like the undetermined affiliation, so too are the desire realm affiliation, the realm of form affiliation, and the formless realm affiliation. Regarding dharmas abandoned by seeing the truth of suffering, how many latent tendencies increase accordingly? Answer: All those abandoned by seeing the truth of suffering, and the pervasive (sarvatraga) latent tendencies abandoned by seeing the truth of origin. Regarding dharmas abandoned by seeing the truth of origin, how many latent tendencies increase accordingly? Answer: All those abandoned by seeing the truth of origin, and the pervasive latent tendencies abandoned by seeing the truth of suffering. Regarding dharmas abandoned by seeing the truth of cessation, how many latent tendencies increase accordingly? Answer: All those abandoned by seeing the truth of cessation, and the pervasive latent tendencies. Regarding dharmas abandoned by seeing the truth of the path, how many latent tendencies increase accordingly? Answer: All those abandoned by seeing the truth of the path, and the pervasive latent tendencies. Regarding dharmas abandoned by cultivation, how many latent tendencies increase accordingly? Answer: All those abandoned by cultivation, and the pervasive latent tendencies. Just like the undetermined affiliation, so too are the desire realm affiliation, the realm of form affiliation, and the formless realm affiliation.

Regarding dharmas abandoned by seeing the truth of suffering, how many latent tendencies increase accordingly because they are objects of thought but are not corresponding factors, how many latent tendencies increase accordingly because they are corresponding factors but are not objects of thought, how many latent tendencies increase accordingly because they are objects of thought and are also corresponding factors, and how many latent tendencies increase accordingly because they are not objects of thought and are not corresponding factors? Answer: 『Because they are objects of thought, they increase accordingly but are not corresponding factors,』 refers to the pervasive latent tendencies abandoned by seeing the truth of origin. 『Because they are corresponding factors, they increase accordingly but are not objects of thought,』 there is none. 『Because they are objects of thought, they increase accordingly and are also corresponding factors,』 refers to all the latent tendencies abandoned by seeing the truth of suffering. 『Because they are not objects of thought, they increase accordingly and are not corresponding factors,』 refers to the non-pervasive latent tendencies abandoned by seeing the truth of origin, and all the latent tendencies abandoned by seeing the truth of cessation, the truth of the path, and cultivation. Regarding dharmas abandoned by seeing the truth of origin, how many latent tendencies increase accordingly because they are objects of thought but are not corresponding factors, how many latent tendencies are corresponding

應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見苦所斷遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂見集所斷一切隨眠。非所緣故隨增非相應故者，謂見苦所斷非遍行，及見滅道修所斷一切隨眠。于見滅所斷法，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂遍行隨眠。相應故隨增非所緣故者，謂見滅所斷無漏緣隨眠。所緣故隨增亦相應故者，謂見滅所斷有漏緣隨眠。非所緣故隨增非相應故者，謂見苦集所斷非遍行，及見道修所斷一切隨眠。于見道所斷法，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨眠非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂遍行隨眠。相應故隨增非所緣故者，謂見道所斷無漏緣隨眠。所緣故隨增亦相應故者，謂見道所斷有漏緣隨眠。非所緣故隨增非相應故者，謂見苦集所斷非遍行，及見滅修所斷一切隨眠。于修所斷法，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所

【現代漢語翻譯】現代漢語譯本：問：因為所緣而隨增，但不是因為相應而隨增的，有幾種隨眠（Sui眠，煩惱的潛在形式）？因為相應而隨增，但不是因為所緣而隨增的，有幾種隨眠？因為所緣而隨增，也因為相應而隨增的，有幾種隨眠？不是因為所緣而隨增，也不是因為相應而隨增的，有幾種隨眠？答：因為所緣而隨增，但不是因為相應而隨增的，是指見苦所斷的遍行隨眠（Dṛṣṭi-duḥkha-prahātavyāḥ sarvatrāgaḥ隨眠，通過觀察苦諦而斷除的、普遍存在的煩惱）。因為相應而隨增，但不是因為所緣而隨增的，沒有。因為所緣而隨增，也因為相應而隨增的，是指見集所斷的一切隨眠（Dṛṣṭi-samudaya-prahātavyāḥ sarva-sui眠，通過觀察集諦而斷除的一切煩惱）。不是因為所緣而隨增，也不是因為相應而隨增的，是指見苦所斷的非遍行隨眠，以及見滅、見道、修所斷的一切隨眠（Dṛṣṭi-nirodha-prahātavyāḥ, Dṛṣṭi-mārga-prahātavyāḥ, Bhāvanā-prahātavyāḥ sarva-sui眠，通過觀察滅諦、道諦以及通過修行而斷除的一切煩惱）。問：對於見滅所斷的法，因為所緣而隨增，但不是因為相應而隨增的，有幾種隨眠？因為相應而隨增，但不是因為所緣而隨增的，有幾種隨眠？因為所緣而隨增，也因為相應而隨增的，有幾種隨眠？不是因為所緣而隨增，也不是因為相應而隨增的，有幾種隨眠？答：因為所緣而隨增，但不是因為相應而隨增的，是指遍行隨眠。因為相應而隨增，但不是因為所緣而隨增的，是指見滅所斷的無漏緣隨眠（Anāsrava-ālambana sui眠，以無漏法為所緣的煩惱）。因為所緣而隨增，也因為相應而隨增的，是指見滅所斷的有漏緣隨眠（Sāsrava-ālambana sui眠，以有漏法為所緣的煩惱）。不是因為所緣而隨增，也不是因為相應而隨增的，是指見苦、見集所斷的非遍行隨眠，以及見道、修所斷的一切隨眠。問：對於見道所斷的法，因為所緣而隨增，但不是因為相應而隨增的，有幾種隨眠？因為相應而隨眠，但不是因為所緣而隨增的，有幾種隨眠？因為所緣而隨增，也因為相應而隨增的，有幾種隨眠？不是因為所緣而隨增，也不是因為相應而隨增的，有幾種隨眠？答：因為所緣而隨增，但不是因為相應而隨增的，是指遍行隨眠。因為相應而隨眠，但不是因為所緣而隨增的，是指見道所斷的無漏緣隨眠。因為所緣而隨增，也因為相應而隨增的，是指見道所斷的有漏緣隨眠。不是因為所緣而隨增，也不是因為相應而隨增的，是指見苦、見集所斷的非遍行隨眠，以及見滅、修所斷的一切隨眠。問：對於修所斷的法，因為所緣而隨增，但不是因為相應而隨增的，有幾種隨眠？因為相應而隨增，但不是因為所緣而隨增的，有幾種隨眠？因為所緣而隨增，也因為相應而隨增的，有幾種隨眠？不是因為所緣而隨增，也不是因為相應而隨增的，有幾種隨眠？答：所

【English Translation】 English version: Question: How many Sui眠 (Sui眠, latent forms of afflictions) are increased due to the object but not due to association? How many Sui眠 are increased due to association but not due to the object? How many Sui眠 are increased due to both the object and association? How many Sui眠 are increased due to neither the object nor association? Answer: Those increased due to the object but not due to association refer to the pervasive Sui眠 (Dṛṣṭi-duḥkha-prahātavyāḥ sarvatrāgaḥ Sui眠, universally present afflictions eradicated by observing the truth of suffering) eradicated by seeing suffering. There are none increased due to association but not due to the object. Those increased due to both the object and association refer to all Sui眠 (Dṛṣṭi-samudaya-prahātavyāḥ sarva-sui眠, all afflictions) eradicated by seeing the origin. Those increased due to neither the object nor association refer to the non-pervasive Sui眠 eradicated by seeing suffering, and all Sui眠 (Dṛṣṭi-nirodha-prahātavyāḥ, Dṛṣṭi-mārga-prahātavyāḥ, Bhāvanā-prahātavyāḥ sarva-sui眠, all afflictions eradicated by observing the truth of cessation, the truth of the path, and through cultivation) eradicated by seeing cessation, the path, and through cultivation. Question: Regarding the dharmas eradicated by seeing cessation, how many Sui眠 are increased due to the object but not due to association? How many Sui眠 are increased due to association but not due to the object? How many Sui眠 are increased due to both the object and association? How many Sui眠 are increased due to neither the object nor association? Answer: Those increased due to the object but not due to association refer to the pervasive Sui眠. Those increased due to association but not due to the object refer to the Anāsrava-ālambana Sui眠 (Anāsrava-ālambana Sui眠, afflictions with a pure object) eradicated by seeing cessation. Those increased due to both the object and association refer to the Sāsrava-ālambana Sui眠 (Sāsrava-ālambana Sui眠, afflictions with an impure object) eradicated by seeing cessation. Those increased due to neither the object nor association refer to the non-pervasive Sui眠 eradicated by seeing suffering and the origin, and all Sui眠 eradicated by seeing the path and through cultivation. Question: Regarding the dharmas eradicated by seeing the path, how many Sui眠 are increased due to the object but not due to association? How many Sui眠 are increased due to association but not due to the object? How many Sui眠 are increased due to both the object and association? How many Sui眠 are increased due to neither the object nor association? Answer: Those increased due to the object but not due to association refer to the pervasive Sui眠. Those increased due to association but not due to the object refer to the Anāsrava-ālambana Sui眠 eradicated by seeing the path. Those increased due to both the object and association refer to the Sāsrava-ālambana Sui眠 eradicated by seeing the path. Those increased due to neither the object nor association refer to the non-pervasive Sui眠 eradicated by seeing suffering and the origin, and all Sui眠 eradicated by seeing cessation and through cultivation. Question: Regarding the dharmas eradicated through cultivation, how many Sui眠 are increased due to the object but not due to association? How many Sui眠 are increased due to association but not due to the object? How many Sui眠 are increased due to both the object and association? How many Sui眠 are increased due to neither the object nor association? Answer: The

緣故隨增非相應故者，謂遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂修所斷一切隨眠。非所緣故隨增非相應故者，謂見苦集所斷非遍行，及見滅道所斷一切隨眠。如不定系，欲界系、色界系、無色界系亦爾。

說一切有部品類足論卷第三大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第四

尊者世友造

三藏法師玄奘奉　詔譯

辯隨眠品第五之二

有唯二十法，謂唯見苦所斷法、唯見集所斷法、唯見滅所斷法、惟見道所斷法、唯修所斷法。如不定系，欲界系、色界系、無色界系亦爾。于惟見苦所斷法，幾隨眠隨增？答：惟見苦所斷非遍行隨眠。于惟見集所斷法，幾隨眠隨增？答：惟見集所斷非遍行隨眠。于惟見滅所斷法，幾隨眠隨增？答：惟見滅所斷一切隨眠。于惟見道所斷法，幾隨眠隨增？答：惟見道所斷一切隨眠。于惟修所斷法，幾隨眠隨增？答：惟修所斷一切隨眠。如不定系，欲界系、色界系、無色界系亦爾。

于惟見苦所斷法，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，無。相應故隨增非所緣

【現代漢語翻譯】現代漢語譯本『緣故隨增非相應故者』，指的是遍行隨眠（Parihāni Anusaya，指遍佈於三界的煩惱）。『相應故隨增非所緣故者』，沒有這種情況。『所緣故隨增亦相應故者』，指的是修所斷的一切隨眠（Bhāvanāpahātavya Anusaya，通過修行才能斷除的煩惱）。『非所緣故隨增非相應故者』，指的是見苦集所斷的非遍行隨眠，以及見滅道所斷的一切隨眠。如同不定系（Aniyata，不確定的），欲界系（Kāmadhātu，指欲界的煩惱）、系、無系也是如此。

《說一切有部品類足論》卷第三大正藏第26冊 No. 1542 《阿毗達磨品類足論》

《阿毗達磨品類足論》卷第四

尊者世友造

三藏法師玄奘奉詔譯

辯隨眠品第五之二

有唯二十法，即唯見苦所斷法（Dukkha-dassana-pahātabba，通過觀察苦諦才能斷除的法）、唯見集所斷法（Samudaya-dassana-pahātabba，通過觀察集諦才能斷除的法）、唯見滅所斷法（Nirodha-dassana-pahātabba，通過觀察滅諦才能斷除的法）、唯見道所斷法（Magga-dassana-pahātabba，通過觀察道諦才能斷除的法）、唯修所斷法（Bhāvanā-pahātabba，通過修行才能斷除的法）。如同不定系（Aniyata，不確定的），欲界系（Kāmadhātu，指欲界的煩惱）、系、無系也是如此。對於唯見苦所斷法，有幾種隨眠（Anusaya，煩惱的潛在傾向）隨增？答：唯見苦所斷的非遍行隨眠。對於唯見集所斷法，有幾種隨眠隨增？答：唯見集所斷的非遍行隨眠。對於唯見滅所斷法，有幾種隨眠隨增？答：唯見滅所斷的一切隨眠。對於唯見道所斷法，有幾種隨眠隨增？答：唯見道所斷的一切隨眠。對於唯修所斷法，有幾種隨眠隨增？答：唯修所斷的一切隨眠。如同不定系（Aniyata，不確定的），欲界系（Kāmadhātu，指欲界的煩惱）、系、無系也是如此。

對於唯見苦所斷法，有幾種隨眠因為所緣的緣故隨增但不是因為相應的緣故，有幾種隨眠因為相應的緣故隨增但不是因為所緣的緣故，有幾種隨眠因為所緣的緣故隨增也因為相應的緣故，有幾種隨眠不是因為所緣的緣故隨增也不是因為相應的緣故？答：因為所緣的緣故隨增但不是因為相應的緣故，沒有。

【English Translation】 English version 『Because of the cause, increasing without association』 refers to the Parihāni Anusaya (pervasive latent tendencies, referring to afflictions pervasive in the three realms). 『Increasing because of association, but not because of the object』 - there is none. 『Increasing because of the object and also because of association』 refers to all Bhāvanāpahātavya Anusaya (latent tendencies to be abandoned through cultivation, afflictions that can only be eliminated through practice). 『Increasing not because of the object and not because of association』 refers to the non-pervasive latent tendencies to be abandoned by seeing suffering and origination, and all latent tendencies to be abandoned by seeing cessation and the path. It is the same for the Aniyata (undetermined), Kāmadhātu (desire realm), ** realm, and non-** realm.

Abhidharma Prakaranapada Shastra, Volume 3, by the Sarvastivada School Taisho Tripitaka, Volume 26, No. 1542, Abhidharma Prakaranapada Shastra

Abhidharma Prakaranapada Shastra, Volume 4

Composed by Venerable Vasumitra

Translated by Tripitaka Master Xuanzang under Imperial Decree

Chapter 5, Section 2: On Latent Tendencies

There are only twenty dharmas: dharmas to be abandoned only by seeing suffering (Dukkha-dassana-pahātabba), dharmas to be abandoned only by seeing origination (Samudaya-dassana-pahātabba), dharmas to be abandoned only by seeing cessation (Nirodha-dassana-pahātabba), dharmas to be abandoned only by seeing the path (Magga-dassana-pahātabba), and dharmas to be abandoned only by cultivation (Bhāvanā-pahātabba). It is the same for the Aniyata (undetermined), Kāmadhātu (desire realm), ** realm, and non- realm. Regarding dharmas to be abandoned only by seeing suffering, how many latent tendencies (Anusaya, underlying tendencies of afflictions) increase? Answer: Only the non-pervasive latent tendencies to be abandoned by seeing suffering. Regarding dharmas to be abandoned only by seeing origination, how many latent tendencies increase? Answer: Only the non-pervasive latent tendencies to be abandoned by seeing origination. Regarding dharmas to be abandoned only by seeing cessation, how many latent tendencies increase? Answer: All latent tendencies to be abandoned by seeing cessation. Regarding dharmas to be abandoned only by seeing the path, how many latent tendencies increase? Answer: All latent tendencies to be abandoned by seeing the path. Regarding dharmas to be abandoned only by cultivation, how many latent tendencies increase? Answer: All latent tendencies to be abandoned by cultivation. It is the same for the Aniyata (undetermined), Kāmadhātu (desire realm), ** realm, and non- realm.

Regarding dharmas to be abandoned only by seeing suffering, how many latent tendencies increase because of the object but not because of association, how many latent tendencies increase because of association but not because of the object, how many latent tendencies increase because of the object and also because of association, and how many latent tendencies increase neither because of the object nor because of association? Answer: Increasing because of the object but not because of association - there is none.

故者，無。所緣故隨增亦相應故者，謂惟見苦所斷非遍行隨眠。非所緣故隨增非相應故者，無。于惟見集所斷法，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，無。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂惟見集所斷非遍行隨眠。非所緣故隨增非相應故者，無。于惟見滅所斷法，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，無。相應故隨增非所緣故者，謂見滅所斷無漏緣隨眠。所緣故隨增亦相應故者，謂見滅所斷有漏緣隨眠。非所緣故隨增非相應故者，無。于惟見道所斷法，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，無。相應故隨增非所緣故者，謂見道所斷無漏緣隨眠。所緣故隨增亦相應故者，謂見道所斷有漏緣隨眠。非所緣故隨增非相應故者，無。于惟修所斷法，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣

【現代漢語翻譯】現代漢語譯本問：什麼是『故』（gu）：沒有。什麼是『所緣故隨增亦相應故』：是指僅在見苦所斷（見苦所斷：通過觀察苦諦才能斷除的煩惱）中的非遍行隨眠（非遍行隨眠：不是在所有情況下都存在的潛在煩惱）。什麼是『非所緣故隨增非相應故』：沒有。問：對於僅在見集所斷（見集所斷：通過觀察集諦才能斷除的煩惱）的法，有幾種隨眠（隨眠：潛在的煩惱）是『所緣故隨增非相應故』，幾種隨眠是『相應故隨增非所緣故』，幾種隨眠是『所緣故隨增亦相應故』，幾種隨眠是『非所緣故隨增非相應故』？答：『所緣故隨增非相應故』：沒有。『相應故隨增非所緣故』：沒有。『所緣故隨增亦相應故』：是指僅在見集所斷中的非遍行隨眠。『非所緣故隨增非相應故』：沒有。問：對於僅在見滅所斷（見滅所斷：通過觀察滅諦才能斷除的煩惱）的法，有幾種隨眠是『所緣故隨增非相應故』，幾種隨眠是『相應故隨增非所緣故』，幾種隨眠是『所緣故隨增亦相應故』，幾種隨眠是『非所緣故隨增非相應故』？答：『所緣故隨增非相應故』：沒有。『相應故隨增非所緣故』：是指見滅所斷的無漏緣隨眠（無漏緣隨眠：以無漏智為緣而生起的潛在煩惱）。『所緣故隨增亦相應故』：是指見滅所斷的有漏緣隨眠（有漏緣隨眠：以有漏智為緣而生起的潛在煩惱）。『非所緣故隨增非相應故』：沒有。問：對於僅在見道所斷（見道所斷：通過觀察道諦才能斷除的煩惱）的法，有幾種隨眠是『所緣故隨增非相應故』，幾種隨眠是『相應故隨增非所緣故』，幾種隨眠是『所緣故隨增亦相應故』，幾種隨眠是『非所緣故隨增非相應故』？答：『所緣故隨增非相應故』：沒有。『相應故隨增非所緣故』：是指見道所斷的無漏緣隨眠。『所緣故隨增亦相應故』：是指見道所斷的有漏緣隨眠。『非所緣故隨增非相應故』：沒有。問：對於僅在修所斷（修所斷：通過修行才能斷除的煩惱）的法，有幾種隨眠是『所緣故隨增非相應故』，幾種隨眠是『相應故隨增非所緣故』，幾種隨眠是『所緣故隨增亦相應故』，幾種隨眠是『非所緣故隨增非相應故』？答：『所緣

【English Translation】 English version Question: What is 『gu』 (故): None. What is 『suo yuan gu sui zeng yi xiang ying gu』 (所緣故隨增亦相應故): It refers to the non-pervasive latent afflictions (非遍行隨眠) that are only severed by seeing suffering (見苦所斷). What is 『fei suo yuan gu sui zeng fei xiang ying gu』 (非所緣故隨增非相應故): None. Question: Regarding the dharmas that are only severed by seeing origination (見集所斷), how many latent afflictions (隨眠) are 『suo yuan gu sui zeng fei xiang ying gu』 (所緣故隨增非相應故), how many latent afflictions are 『xiang ying gu sui zeng fei suo yuan gu』 (相應故隨增非所緣故), how many latent afflictions are 『suo yuan gu sui zeng yi xiang ying gu』 (所緣故隨增亦相應故), and how many latent afflictions are 『fei suo yuan gu sui zeng fei xiang ying gu』 (非所緣故隨增非相應故)? Answer: 『Suo yuan gu sui zeng fei xiang ying gu』 (所緣故隨增非相應故): None. 『Xiang ying gu sui zeng fei suo yuan gu』 (相應故隨增非所緣故): None. 『Suo yuan gu sui zeng yi xiang ying gu』 (所緣故隨增亦相應故): It refers to the non-pervasive latent afflictions that are only severed by seeing origination. 『Fei suo yuan gu sui zeng fei xiang ying gu』 (非所緣故隨增非相應故): None. Question: Regarding the dharmas that are only severed by seeing cessation (見滅所斷), how many latent afflictions are 『suo yuan gu sui zeng fei xiang ying gu』, how many latent afflictions are 『xiang ying gu sui zeng fei suo yuan gu』, how many latent afflictions are 『suo yuan gu sui zeng yi xiang ying gu』, and how many latent afflictions are 『fei suo yuan gu sui zeng fei xiang ying gu』? Answer: 『Suo yuan gu sui zeng fei xiang ying gu』: None. 『Xiang ying gu sui zeng fei suo yuan gu』: It refers to the unwholesome-conditioned latent afflictions (無漏緣隨眠) that are severed by seeing cessation. 『Suo yuan gu sui zeng yi xiang ying gu』: It refers to the wholesome-conditioned latent afflictions (有漏緣隨眠) that are severed by seeing cessation. 『Fei suo yuan gu sui zeng fei xiang ying gu』: None. Question: Regarding the dharmas that are only severed by seeing the path (見道所斷), how many latent afflictions are 『suo yuan gu sui zeng fei xiang ying gu』, how many latent afflictions are 『xiang ying gu sui zeng fei suo yuan gu』, how many latent afflictions are 『suo yuan gu sui zeng yi xiang ying gu』, and how many latent afflictions are 『fei suo yuan gu sui zeng fei xiang ying gu』? Answer: 『Suo yuan gu sui zeng fei xiang ying gu』: None. 『Xiang ying gu sui zeng fei suo yuan gu』: It refers to the unwholesome-conditioned latent afflictions that are severed by seeing the path. 『Suo yuan gu sui zeng yi xiang ying gu』: It refers to the wholesome-conditioned latent afflictions that are severed by seeing the path. 『Fei suo yuan gu sui zeng fei xiang ying gu』: None. Question: Regarding the dharmas that are only severed by cultivation (修所斷), how many latent afflictions are 『suo yuan gu sui zeng fei xiang ying gu』, how many latent afflictions are 『xiang ying gu sui zeng fei suo yuan gu』, how many latent afflictions are 『suo yuan gu sui zeng yi xiang ying gu』, and how many latent afflictions are 『fei suo yuan gu sui zeng fei xiang ying gu』? Answer: 『Suo yuan

故隨增非相應故者，無。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂惟修所斷一切隨眠。非所緣故隨增非相應故者，無。

有二十心，謂見苦所斷心、見集所斷心、見滅所斷心、見道所斷心、修所斷心。如不定系，欲界系、色界系、無色界系亦爾。于見苦所斷心，幾隨眠隨增？答：見苦所斷一切，及見集所斷遍行隨眠，于彼相應法，及彼等起心不相應行亦爾。于見集所斷心，幾隨眠隨增？答：見集所斷一切，及見苦所斷遍行隨眠，于彼相應法，及彼等起心不相應行亦爾。于見滅所斷心，幾隨眠隨增？答：見滅所斷一切，及遍行隨眠，于彼相應法亦爾，于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠。于見道所斷心，幾隨眠隨增？答：見道所斷一切，及遍行隨眠，于彼相應法亦爾，于彼等起心不相應行，見道所斷有漏緣及遍行隨眠。于修所斷心，幾隨眠隨增？答：修所斷一切，及遍行隨眠，于彼相應法，及彼等起心不相應行亦爾。如不定系，欲界系、色界系、無色界系亦爾。

于見苦所斷心，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見集所斷遍行隨眠。相應故隨增非所緣故者，無。

【現代漢語翻譯】現代漢語譯本『故隨增非相應故者，無。』意思是，因為隨增的緣故，而不是因為相應（Samprayukta）的緣故，所以沒有這種情況。『相應故隨增非所緣故者，無。』意思是，因為相應的緣故而隨增，而不是因為所緣（Alambana）的緣故，所以沒有這種情況。『所緣故隨增亦相應故者，謂惟修所斷一切隨眠。』意思是，因為所緣的緣故而隨增，同時也因為相應的緣故而隨增，這指的是僅僅由修所斷的一切隨眠（Anusaya）。『非所緣故隨增非相應故者，無。』意思是，不是因為所緣的緣故而隨增，也不是因為相應的緣故，所以沒有這種情況。

『有二十心，謂見苦所斷心、見集所斷心、見滅所斷心、見道所斷心、修所斷心。』意思是，有二十種心，即見苦所斷的心、見集所斷的心、見滅所斷的心、見道所斷的心、修所斷的心。如不定系，欲界系（Kāmadhātu）、色界系（Rūpadhātu）、無色界系（Arūpadhātu）亦爾。如同不定系一樣，欲界系、色界系、無色界系也是如此。『于見苦所斷心，幾隨眠隨增？答：見苦所斷一切，及見集所斷遍行隨眠，于彼相應法，及彼等起心不相應行亦爾。』意思是，對於見苦所斷的心，有多少隨眠隨增？回答是：見苦所斷的一切隨眠，以及見集所斷的遍行隨眠，對於與這些隨眠相應的法，以及由這些隨眠等起的心所引起的不相應行，也是如此。『于見集所斷心，幾隨眠隨增？答：見集所斷一切，及見苦所斷遍行隨眠，于彼相應法，及彼等起心不相應行亦爾。』意思是，對於見集所斷的心，有多少隨眠隨增？回答是：見集所斷的一切隨眠，以及見苦所斷的遍行隨眠，對於與這些隨眠相應的法，以及由這些隨眠等起的心所引起的不相應行，也是如此。『于見滅所斷心，幾隨眠隨增？答：見滅所斷一切，及遍行隨眠，于彼相應法亦爾，于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠。』意思是，對於見滅所斷的心，有多少隨眠隨增？回答是：見滅所斷的一切隨眠，以及遍行隨眠，對於與這些隨眠相應的法也是如此，對於由這些隨眠等起的心所引起的不相應行，見滅所斷的有漏緣以及遍行隨眠。『于見道所斷心，幾隨眠隨增？答：見道所斷一切，及遍行隨眠，于彼相應法亦爾，于彼等起心不相應行，見道所斷有漏緣及遍行隨眠。』意思是，對於見道所斷的心，有多少隨眠隨增？回答是：見道所斷的一切隨眠，以及遍行隨眠，對於與這些隨眠相應的法也是如此，對於由這些隨眠等起的心所引起的不相應行，見道所斷的有漏緣以及遍行隨眠。『于修所斷心，幾隨眠隨增？答：修所斷一切，及遍行隨眠，于彼相應法，及彼等起心不相應行亦爾。如不定系，欲界系、系、無系亦爾。』意思是，對於修所斷的心，有多少隨眠隨增？回答是：修所斷的一切隨眠，以及遍行隨眠，對於與這些隨眠相應的法，以及由這些隨眠等起的心所引起的不相應行，也是如此。如同不定系一樣，欲界系、色界系、無色界系也是如此。

『于見苦所斷心，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見集所斷遍行隨眠。相應故隨增非所緣故者，無。』意思是，對於見苦所斷的心，有多少隨眠是因為所緣的緣故而隨增，而不是因為相應的緣故？有多少隨眠是因為相應的緣故而隨增，而不是因為所緣的緣故？有多少隨眠是因為所緣的緣故而隨增，同時也因為相應的緣故？有多少隨眠不是因為所緣的緣故而隨增，也不是因為相應的緣故？回答是：因為所緣的緣故而隨增，而不是因為相應的緣故，指的是見集所斷的遍行隨眠。因為相應的緣故而隨增，而不是因為所緣的緣故，沒有這種情況。

【English Translation】 English version 『Therefore, increasing due to non-concomitance, there is none.』 This means that because of the increase, and not because of concomitance (Samprayukta), there is no such case. 『Increasing due to concomitance, not due to object, there is none.』 This means that because of concomitance, there is an increase, and not because of the object (Alambana), there is no such case. 『Increasing due to object, also due to concomitance, refers only to all latent tendencies severed by cultivation.』 This means that increasing due to the object, and also increasing due to concomitance, refers to all latent tendencies (Anusaya) that are severed only by cultivation. 『Not increasing due to object, not due to concomitance, there is none.』 This means that not increasing because of the object, and not because of concomitance, there is no such case.

『There are twenty minds, namely, minds severed by seeing suffering, minds severed by seeing origination, minds severed by seeing cessation, minds severed by seeing the path, and minds severed by cultivation.』 This means that there are twenty types of minds: minds severed by seeing suffering, minds severed by seeing origination, minds severed by seeing cessation, minds severed by seeing the path, and minds severed by cultivation. Like the undetermined, so too are those associated with the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu). Just as with the undetermined, so it is with the desire realm, the form realm, and the formless realm. 『Regarding the mind severed by seeing suffering, how many latent tendencies increase? Answer: All those severed by seeing suffering, and the pervasive latent tendencies severed by seeing origination; so too with their associated dharmas, and the non-concomitant formations arising from those minds.』 This means that for the mind severed by seeing suffering, how many latent tendencies increase? The answer is: all latent tendencies severed by seeing suffering, and the pervasive latent tendencies severed by seeing origination; so too with the dharmas associated with these latent tendencies, and the non-concomitant formations arising from the minds caused by these latent tendencies. 『Regarding the mind severed by seeing origination, how many latent tendencies increase? Answer: All those severed by seeing origination, and the pervasive latent tendencies severed by seeing suffering; so too with their associated dharmas, and the non-concomitant formations arising from those minds.』 This means that for the mind severed by seeing origination, how many latent tendencies increase? The answer is: all latent tendencies severed by seeing origination, and the pervasive latent tendencies severed by seeing suffering; so too with the dharmas associated with these latent tendencies, and the non-concomitant formations arising from the minds caused by these latent tendencies. 『Regarding the mind severed by seeing cessation, how many latent tendencies increase? Answer: All those severed by seeing cessation, and the pervasive latent tendencies; so too with their associated dharmas; regarding the non-concomitant formations arising from those minds, the defiled conditions severed by seeing cessation and the pervasive latent tendencies.』 This means that for the mind severed by seeing cessation, how many latent tendencies increase? The answer is: all latent tendencies severed by seeing cessation, and the pervasive latent tendencies; so too with the dharmas associated with these latent tendencies; regarding the non-concomitant formations arising from the minds caused by these latent tendencies, the defiled conditions severed by seeing cessation and the pervasive latent tendencies. 『Regarding the mind severed by seeing the path, how many latent tendencies increase? Answer: All those severed by seeing the path, and the pervasive latent tendencies; so too with their associated dharmas; regarding the non-concomitant formations arising from those minds, the defiled conditions severed by seeing the path and the pervasive latent tendencies.』 This means that for the mind severed by seeing the path, how many latent tendencies increase? The answer is: all latent tendencies severed by seeing the path, and the pervasive latent tendencies; so too with the dharmas associated with these latent tendencies; regarding the non-concomitant formations arising from the minds caused by these latent tendencies, the defiled conditions severed by seeing the path and the pervasive latent tendencies. 『Regarding the mind severed by cultivation, how many latent tendencies increase? Answer: All those severed by cultivation, and the pervasive latent tendencies; so too with their associated dharmas, and the non-concomitant formations arising from those minds. Like the undetermined, so too are those associated with the desire realm, the form realm, and the formless realm.』 This means that for the mind severed by cultivation, how many latent tendencies increase? The answer is: all latent tendencies severed by cultivation, and the pervasive latent tendencies; so too with the dharmas associated with these latent tendencies, and the non-concomitant formations arising from the minds caused by these latent tendencies. Just as with the undetermined, so it is with the desire realm, the form realm, and the formless realm.

『Regarding the mind severed by seeing suffering, how many latent tendencies increase due to object and not due to concomitance, how many latent tendencies increase due to concomitance and not due to object, how many latent tendencies increase due to object and also due to concomitance, how many latent tendencies do not increase due to object and do not increase due to concomitance? Answer: Increasing due to object and not due to concomitance refers to the pervasive latent tendencies severed by seeing origination. Increasing due to concomitance and not due to object, there is none.』 This means that for the mind severed by seeing suffering, how many latent tendencies increase due to the object and not due to concomitance? How many latent tendencies increase due to concomitance and not due to the object? How many latent tendencies increase due to the object and also due to concomitance? How many latent tendencies do not increase due to the object and do not increase due to concomitance? The answer is: increasing due to the object and not due to concomitance refers to the pervasive latent tendencies severed by seeing origination. Increasing due to concomitance and not due to the object, there is none.

所緣故隨增亦相應故者，謂見苦所斷一切隨眠。非所緣故隨增非相應故者，謂見集所斷非遍行，及見滅道修所斷一切隨眠，于彼相應法亦爾，于彼等起心不相應行。見苦所斷一切，及見集所斷遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于見集所斷心，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見苦所斷遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂見集所斷一切隨眠。非所緣故隨增非相應故者，謂見苦所斷非遍行，及見滅道修所斷一切隨眠，于彼相應法亦爾，于彼等起心不相應行。見集所斷一切，及見苦所斷遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于見滅所斷心，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂遍行隨眠。相應故隨增非所緣故者，謂見滅所斷無漏緣隨眠。所緣故隨增亦相應故者，謂見滅所斷有漏緣隨眠。非所緣故隨增非相應故者，謂見苦集所斷非遍行，及見道修所斷一切隨眠，于彼相應法亦爾，于彼等起心不

【現代漢語翻譯】現代漢語譯本『所緣故隨增亦相應故』指的是見苦所斷的一切隨眠（Sui眠，煩惱的潛在傾向）。『非所緣故隨增非相應故』指的是見集所斷的非遍行隨眠，以及見滅、道、修所斷的一切隨眠。對於與這些隨眠相應的法也是如此，對於由它們生起的心不相應行也是如此。見苦所斷的一切隨眠，以及見集所斷的遍行隨眠，是『所緣故隨增非相應故』；其餘的隨眠，對於它們來說是『非所緣故隨增非相應故』。對於見集所斷的心，有幾種隨眠是『所緣故隨增非相應故』？有幾種隨眠是『相應故隨增非所緣故』？有幾種隨眠是『所緣故隨增亦相應故』？有幾種隨眠是『非所緣故隨增非相應故』？回答：『所緣故隨增非相應故』指的是見苦所斷的遍行隨眠。『相應故隨增非所緣故』，沒有。『所緣故隨增亦相應故』指的是見集所斷的一切隨眠。『非所緣故隨增非相應故』指的是見苦所斷的非遍行隨眠，以及見滅、道、修所斷的一切隨眠。對於與這些隨眠相應的法也是如此，對於由它們生起的心不相應行也是如此。見集所斷的一切隨眠，以及見苦所斷的遍行隨眠，是『所緣故隨增非相應故』；其餘的隨眠，對於它們來說是『非所緣故隨增非相應故』。對於見滅所斷的心，有幾種隨眠是『所緣故隨增非相應故』？有幾種隨眠是『相應故隨增非所緣故』？有幾種隨眠是『所緣故隨增亦相應故』？有幾種隨眠是『非所緣故隨增非相應故』？回答：『所緣故隨增非相應故』指的是遍行隨眠。『相應故隨增非所緣故』指的是見滅所斷的無漏緣隨眠。『所緣故隨增亦相應故』指的是見滅所斷的有漏緣隨眠。『非所緣故隨增非相應故』指的是見苦、集所斷的非遍行隨眠，以及見道、修所斷的一切隨眠。對於與這些隨眠相應的法也是如此，對於由它們生起的心不相應行也是如此。

【English Translation】 English version 'Because of the object, it increases and is also associated' refers to all the Sui眠 (Sui眠, latent tendencies of afflictions) severed by seeing suffering. 'Because it is not the object, it increases and is not associated' refers to the non-pervasive Sui眠 severed by seeing the origin, as well as all the Sui眠 severed by seeing cessation, the path, and cultivation. The same applies to the dharmas associated with these Sui眠, and to the non-associated formations of mind arising from them. All the Sui眠 severed by seeing suffering, and the pervasive Sui眠 severed by seeing the origin, are 'because of the object, it increases and is not associated'; the remaining Sui眠, for them, are 'because it is not the object, it increases and is not associated'. Regarding the mind severed by seeing the origin, how many Sui眠 are 'because of the object, it increases and is not associated'? How many Sui眠 are 'because of association, it increases and is not the object'? How many Sui眠 are 'because of the object, it increases and is also associated'? How many Sui眠 are 'because it is not the object, it increases and is not associated'? Answer: 'Because of the object, it increases and is not associated' refers to the pervasive Sui眠 severed by seeing suffering. 'Because of association, it increases and is not the object', there are none. 'Because of the object, it increases and is also associated' refers to all the Sui眠 severed by seeing the origin. 'Because it is not the object, it increases and is not associated' refers to the non-pervasive Sui眠 severed by seeing suffering, as well as all the Sui眠 severed by seeing cessation, the path, and cultivation. The same applies to the dharmas associated with these Sui眠, and to the non-associated formations of mind arising from them. All the Sui眠 severed by seeing the origin, and the pervasive Sui眠 severed by seeing suffering, are 'because of the object, it increases and is not associated'; the remaining Sui眠, for them, are 'because it is not the object, it increases and is not associated'. Regarding the mind severed by seeing cessation, how many Sui眠 are 'because of the object, it increases and is not associated'? How many Sui眠 are 'because of association, it increases and is not the object'? How many Sui眠 are 'because of the object, it increases and is also associated'? How many Sui眠 are 'because it is not the object, it increases and is not associated'? Answer: 'Because of the object, it increases and is not associated' refers to the pervasive Sui眠. 'Because of association, it increases and is not the object' refers to the unconditioned-condition Sui眠 severed by seeing cessation. 'Because of the object, it increases and is also associated' refers to the conditioned-condition Sui眠 severed by seeing cessation. 'Because it is not the object, it increases and is not associated' refers to the non-pervasive Sui眠 severed by seeing suffering and the origin, as well as all the Sui眠 severed by seeing the path and cultivation. The same applies to the dharmas associated with these Sui眠, and to the non-associated formations of mind arising from them.

相應行。見滅所斷有漏緣，及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于見道所斷心，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂遍行隨眠。相應故隨增非所緣故者，謂見道所斷無漏緣隨眠。所緣故隨增亦相應故者，謂見道所斷有漏緣隨眠。非所緣故隨增非相應故者，謂見苦集所斷非遍行，及見滅修所斷一切隨眠，于彼相應法亦爾，于彼等起心不相應行。見道所斷有漏緣，及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于修所斷心，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增亦非相應故？答：所緣故隨增非相應故者，謂遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂修所斷一切隨眠。非所緣故隨增非相應故者，謂見苦集所斷非遍行，及見滅道所斷一切隨眠，于彼相應法亦爾，于彼等起心不相應行。修所斷一切，及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。如不定系，欲界系、色界系、無色界系亦爾。

有四十八心，謂見滅所斷

【現代漢語翻譯】現代漢語譯本對於見道所斷的有漏緣（指與煩惱相關的因緣）以及遍行隨眠（Sarvanuga-samkleśa，指在所有情況下都會產生的潛在煩惱），因為它們是所緣（ālambana，指認識的對象），所以隨增（anuvṛddhi，指增長或持續存在）但並非相應（samprayukta，指同時發生或結合）。對於其他隨眠，因為它們不是所緣，所以隨增但並非相應。對於見道所斷的心，有幾種隨眠因為是所緣而隨增但並非相應？有幾種隨眠因為相應而隨增但並非所緣？有幾種隨眠因為是所緣也相應而隨增？有幾種隨眠既非所緣也非相應而隨增？答：因為是所緣而隨增但並非相應的是遍行隨眠。因為相應而隨增但並非所緣的是見道所斷的無漏緣隨眠。因為是所緣也相應而隨增的是見道所斷的有漏緣隨眠。既非所緣也非相應而隨增的是見苦集所斷的非遍行隨眠，以及見滅修所斷的一切隨眠。對於與這些心相應的法也是如此，對於與這些心等起的不相應行也是如此。見道所斷的有漏緣以及遍行隨眠，因為是所緣所以隨增但並非相應；其他的隨眠，因為不是所緣，所以隨增但並非相應。對於修道所斷的心，有幾種隨眠因為是所緣而隨增但並非相應？有幾種隨眠因為相應而隨增但並非所緣？有幾種隨眠因為是所緣也相應而隨增？有幾種隨眠既非所緣也非相應而隨增？答：因為是所緣而隨增但並非相應的是遍行隨眠。因為相應而隨增但並非所緣的是無。因為是所緣也相應而隨增的是修道所斷的一切隨眠。既非所緣也非相應而隨增的是見苦集所斷的非遍行隨眠，以及見滅道所斷的一切隨眠。對於與這些心相應的法也是如此，對於與這些心等起的不相應行也是如此。修道所斷的一切隨眠以及遍行隨眠，因為是所緣所以隨增但並非相應；其他的隨眠，因為不是所緣，所以隨增但並非相應。如同不定系（aniyata-dhātu，指不確定的界），欲界系（kāma-dhātu，指欲界）、系、無系也是如此。有四十八種心，即見滅所斷

【English Translation】 English version Regarding the afflictions associated with the 'leaky' (āsrava, 有漏) conditions severed by the Path of Seeing (Darśana-mārga, 見道), and the pervasive latent afflictions (Sarvanuga-samkleśa, 遍行隨眠), because they are objects of cognition (ālambana, 所緣), they increase (anuvṛddhi, 隨增) but are not concurrent (samprayukta, 相應). As for the remaining latent afflictions, because they are not objects of cognition, they increase but are not concurrent. Regarding the mind severed by the Path of Seeing, how many latent afflictions increase because they are objects of cognition but are not concurrent? How many latent afflictions increase because they are concurrent but are not objects of cognition? How many latent afflictions increase because they are both objects of cognition and concurrent? How many latent afflictions increase because they are neither objects of cognition nor concurrent? Answer: Those that increase because they are objects of cognition but are not concurrent are the pervasive latent afflictions. Those that increase because they are concurrent but are not objects of cognition are the 'leaky' condition latent afflictions severed by the Path of Seeing. Those that increase because they are both objects of cognition and concurrent are the 'leaky' condition latent afflictions severed by the Path of Seeing. Those that increase because they are neither objects of cognition nor concurrent are the non-pervasive latent afflictions severed by the Path of Suffering and Origin, and all latent afflictions severed by the Path of Cessation and Path. The same applies to the mental factors concurrent with these minds, and to the non-concurrent formations arising from these minds. The 'leaky' condition latent afflictions severed by the Path of Seeing, and the pervasive latent afflictions, increase because they are objects of cognition but are not concurrent; the remaining latent afflictions, because they are not objects of cognition, increase but are not concurrent. Regarding the mind severed by the Path of Cultivation (Bhāvanā-mārga, 修道), how many latent afflictions increase because they are objects of cognition but are not concurrent? How many latent afflictions increase because they are concurrent but are not objects of cognition? How many latent afflictions increase because they are both objects of cognition and concurrent? How many latent afflictions increase because they are neither objects of cognition nor concurrent? Answer: Those that increase because they are objects of cognition but are not concurrent are the pervasive latent afflictions. Those that increase because they are concurrent but are not objects of cognition are none. Those that increase because they are both objects of cognition and concurrent are all latent afflictions severed by the Path of Cultivation. Those that increase because they are neither objects of cognition nor concurrent are the non-pervasive latent afflictions severed by the Path of Suffering and Origin, and all latent afflictions severed by the Path of Cessation and Path. The same applies to the mental factors concurrent with these minds, and to the non-concurrent formations arising from these minds. All latent afflictions severed by the Path of Cultivation, and the pervasive latent afflictions, increase because they are objects of cognition but are not concurrent; the remaining latent afflictions, because they are not objects of cognition, increase but are not concurrent. It is the same for the indeterminate realm (aniyata-dhātu, 不定系), the desire realm (kāma-dhātu, 欲界), the ** realm, and the non ** realm. There are forty-eight minds, namely those severed by the Path of Cessation.

邪見相應心、見滅所斷疑相應心、見滅所斷邪見疑相應心、見滅所斷邪見不相應心、見滅所斷疑不相應心、見滅所斷邪見疑不相應心，見道所斷心亦爾。如不定系，欲界系、色界系、無色界系亦爾。于見滅所斷邪見相應心，幾隨眠隨增？答：見滅所斷邪見，及彼相應無明，若見滅所斷有漏緣，若遍行隨眠，于彼相應法亦爾，于彼等起心不相應行見滅所斷有漏緣及遍行隨眠。于見滅所斷疑相應心，幾隨眠隨增？答：見滅所斷疑，及彼相應無明。若見滅所斷有漏緣，若遍行隨眠，于彼相應法亦爾，于彼等起心不相應行見滅所斷有漏緣及遍行隨眠。于見滅所斷邪見疑相應心，幾隨眠隨增？答：見滅所斷邪見疑，及彼相應無明。若見滅所斷有漏緣，若遍行隨眠，于彼相應法亦爾，于彼等起心不相應行見滅所斷有漏緣及遍行隨眠。于見滅所斷邪見不相應心，幾隨眠隨增？答？除見滅所斷邪見及彼相應無明，諸餘見滅所斷一切及遍行隨眠，于彼相應法亦爾，于彼等起心不相應行見滅所斷有漏緣及遍行隨眠。于見滅所斷疑不相應心，幾隨眠隨增，答：除見滅所斷疑及彼相應無明，諸餘見滅所斷一切及遍行隨眠，于彼相應法亦爾，于彼等起心不相應行見滅所斷有漏緣及遍行隨眠。于見滅所斷邪見疑不相應心，幾隨眠隨增？答：除見滅所

【現代漢語翻譯】現代漢語譯本與邪見相應的心、被見道所斷的疑相應的心、被見道所斷的邪見和疑相應的心、被見道所斷的邪見不相應的心、被見道所斷的疑不相應的心、被見道所斷的邪見和疑不相應的心，被見道所斷的心也是如此。如同不定系，欲界系、系（此處原文缺失，無法翻譯）、無系（此處原文缺失，無法翻譯）也是如此。對於與見道所斷的邪見相應的心，有幾種隨眠（anusaya，煩惱的潛在傾向）隨之增長？答：見道所斷的邪見，以及與它相應的無明（avidya，無知），如果是見道所斷的有漏緣，如果是遍行隨眠（sarvatraga-anusaya，在所有情況下都存在的潛在傾向），對於與它們相應的法也是如此，對於與它們同時生起的心不相應行，則是見道所斷的有漏緣和遍行隨眠。對於與見道所斷的疑相應的心，有幾種隨眠隨之增長？答：見道所斷的疑，以及與它相應的無明。如果是見道所斷的有漏緣，如果是遍行隨眠，對於與它們相應的法也是如此，對於與它們同時生起的心不相應行，則是見道所斷的有漏緣和遍行隨眠。對於與見道所斷的邪見和疑相應的心，有幾種隨眠隨之增長？答：見道所斷的邪見和疑，以及與它們相應的無明。如果是見道所斷的有漏緣，如果是遍行隨眠，對於與它們相應的法也是如此，對於與它們同時生起的心不相應行，則是見道所斷的有漏緣和遍行隨眠。對於與見道所斷的邪見不相應的心，有幾種隨眠隨之增長？答：除了見道所斷的邪見以及與它相應的無明，其餘所有見道所斷的一切以及遍行隨眠，對於與它們相應的法也是如此，對於與它們同時生起的心不相應行，則是見道所斷的有漏緣和遍行隨眠。對於與見道所斷的疑不相應的心，有幾種隨眠隨之增長？答：除了見道所斷的疑以及與它相應的無明，其餘所有見道所斷的一切以及遍行隨眠，對於與它們相應的法也是如此，對於與它們同時生起的心不相應行，則是見道所斷的有漏緣和遍行隨眠。對於與見道所斷的邪見和疑不相應的心，有幾種隨眠隨之增長？答：除了見道所...

【English Translation】 English version A mind associated with wrong views, a mind associated with doubt severed by the path of seeing, a mind associated with wrong views and doubt severed by the path of seeing, a mind not associated with wrong views severed by the path of seeing, a mind not associated with doubt severed by the path of seeing, a mind not associated with wrong views and doubt severed by the path of seeing, so is a mind severed by the path of seeing. Just like the undetermined category, so are the desire realm category, the ** category (missing text in original, cannot translate), and the non- category (missing text in original, cannot translate)**. Regarding a mind associated with wrong views severed by the path of seeing, how many anusayas (latent tendencies of defilements) increase along with it? Answer: Wrong views severed by the path of seeing, and the ignorance (avidya) associated with them. If it is a defiled condition severed by the path of seeing, if it is a pervasive anusaya (sarvatraga-anusaya), it is also the same for the dharmas associated with them. For the citta-viprayukta-samskaras (mind-independent formations) arising simultaneously with them, it is a defiled condition severed by the path of seeing and pervasive anusayas. Regarding a mind associated with doubt severed by the path of seeing, how many anusayas increase along with it? Answer: Doubt severed by the path of seeing, and the ignorance associated with it. If it is a defiled condition severed by the path of seeing, if it is a pervasive anusaya, it is also the same for the dharmas associated with them. For the citta-viprayukta-samskaras arising simultaneously with them, it is a defiled condition severed by the path of seeing and pervasive anusayas. Regarding a mind associated with wrong views and doubt severed by the path of seeing, how many anusayas increase along with it? Answer: Wrong views and doubt severed by the path of seeing, and the ignorance associated with them. If it is a defiled condition severed by the path of seeing, if it is a pervasive anusaya, it is also the same for the dharmas associated with them. For the citta-viprayukta-samskaras arising simultaneously with them, it is a defiled condition severed by the path of seeing and pervasive anusayas. Regarding a mind not associated with wrong views severed by the path of seeing, how many anusayas increase along with it? Answer: Except for wrong views severed by the path of seeing and the ignorance associated with them, all the remaining things severed by the path of seeing and pervasive anusayas, it is also the same for the dharmas associated with them. For the citta-viprayukta-samskaras arising simultaneously with them, it is a defiled condition severed by the path of seeing and pervasive anusayas. Regarding a mind not associated with doubt severed by the path of seeing, how many anusayas increase along with it? Answer: Except for doubt severed by the path of seeing and the ignorance associated with them, all the remaining things severed by the path of seeing and pervasive anusayas, it is also the same for the dharmas associated with them. For the citta-viprayukta-samskaras arising simultaneously with them, it is a defiled condition severed by the path of seeing and pervasive anusayas. Regarding a mind not associated with wrong views and doubt severed by the path of seeing, how many anusayas increase along with it? Answer: Except for...

斷邪見疑及彼相應無明，諸餘見滅所斷一切及遍行隨眠，于彼相應法亦爾，于彼等起心不相應行見滅所斷有漏緣及遍行隨眠。見道所斷心亦爾。如不定系，欲界系、色界系、無色界系亦爾。

于見滅所斷邪見相應心，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見滅所斷有漏緣及遍行隨眠。相應故隨增非所緣故者，謂見滅所斷邪見及彼相應無明。所緣故隨增亦相應故者，無。非所緣故隨增亦非相應故者，謂除見滅所斷邪見及彼相應無明，諸餘見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼相應法亦爾，于彼等起心不相應行見滅所斷有漏緣及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于見滅所斷疑相應心，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見滅所斷有漏緣及遍行隨眠。相應故隨增非所緣故者，謂見滅所斷疑及彼相應無明。所緣故隨增亦相應故者，無。非所緣故隨增非相應故者，謂除見滅所斷疑及彼相應無明，諸餘見滅所斷無漏緣，及見苦集

【現代漢語翻譯】現代漢語譯本斷除邪見（wrong view）的疑惑以及與此相應的無明（ignorance），以及所有其餘因見道（path of seeing）斷除的見惑，和遍行隨眠（pervasive latent tendencies），對於與這些見惑相應的法也是如此。對於由這些見惑生起的心不相應行（non-associated formations），以及因見道斷除的有漏緣（defiled conditions）和遍行隨眠也是如此。因見道所斷的心也是如此。如同不定系（undetermined），欲界系（desire realm）、系（此處原文缺失，無法翻譯）、無系（此處原文缺失，無法翻譯）也是如此。

對於因見道斷除的與邪見相應的心，有幾種隨眠（latent tendencies）因所緣（object）而隨增，但不是因為相應（association）？有幾種隨眠因為相應而隨增，但不是因為所緣？有幾種隨眠因為所緣而隨增，也因為相應？有幾種隨眠既不是因為所緣而隨增，也不是因為相應？答：因為所緣而隨增，但不是因為相應的是，因見道斷除的有漏緣和遍行隨眠。因為相應而隨增，但不是因為所緣的是，因見道斷除的邪見以及與此相應的無明。因為所緣而隨增，也因為相應的是，沒有。既不是因為所緣而隨增，也不是因為相應的是，除了因見道斷除的邪見以及與此相應的無明，所有其餘因見道斷除的無漏緣（undefiled conditions），以及因見苦集（suffering and its origination）所斷的非遍行，以及因見道和修道（path of cultivation）所斷的一切隨眠。對於與這些法相應的情況也是如此。對於由這些法生起的心不相應行，以及因見道斷除的有漏緣和遍行隨眠，是因為所緣而隨增，但不是因為相應；對於所有其餘的隨眠，對於這些法既不是因為所緣而隨增，也不是因為相應。對於因見道斷除的與疑惑相應的心，有幾種隨眠因為所緣而隨增，但不是因為相應？有幾種隨眠因為相應而隨增，但不是因為所緣？有幾種隨眠因為所緣而隨增，也因為相應？有幾種隨眠既不是因為所緣而隨增，也不是因為相應？答：因為所緣而隨增，但不是因為相應的是，因見道斷除的有漏緣和遍行隨眠。因為相應而隨增，但不是因為所緣的是，因見道斷除的疑惑以及與此相應的無明。因為所緣而隨增，也因為相應的是，沒有。既不是因為所緣而隨增，也不是因為相應的是，除了因見道斷除的疑惑以及與此相應的無明，所有其餘因見道斷除的無漏緣，以及因見苦集

【English Translation】 English version Cutting off wrong view (邪見) doubt (疑) and their corresponding ignorance (無明), as well as all other views severed by the path of seeing (見道), and pervasive latent tendencies (遍行隨眠), it is also the same for the dharmas corresponding to these views. It is also the same for defiled conditions (有漏緣) and pervasive latent tendencies severed by the path of seeing, arising from these views and non-associated formations (心不相應行). The mind severed by the path of seeing is also the same. It is also the same as the undetermined (不定系), the desire realm (欲界系), 系 (missing text, untranslatable), and no 系 (missing text, untranslatable).

For the mind associated with wrong view severed by the path of seeing, how many latent tendencies (隨眠) increase due to object (所緣) but not due to association (相應)? How many latent tendencies increase due to association but not due to object? How many latent tendencies increase due to both object and association? How many latent tendencies increase due to neither object nor association? Answer: Those that increase due to object but not due to association are defiled conditions and pervasive latent tendencies severed by the path of seeing. Those that increase due to association but not due to object are wrong view and its corresponding ignorance severed by the path of seeing. Those that increase due to both object and association are none. Those that increase due to neither object nor association are all other undefiled conditions (無漏緣) severed by the path of seeing, except for wrong view and its corresponding ignorance severed by the path of seeing, as well as non-pervasive tendencies severed by seeing suffering and its origination (見苦集), and all latent tendencies severed by the path of seeing and the path of cultivation (修道). It is also the same for the dharmas corresponding to these. For non-associated formations arising from these dharmas, and defiled conditions and pervasive latent tendencies severed by the path of seeing, they increase due to object but not due to association; for all other latent tendencies, they increase due to neither object nor association for these dharmas. For the mind associated with doubt severed by the path of seeing, how many latent tendencies increase due to object but not due to association? How many latent tendencies increase due to association but not due to object? How many latent tendencies increase due to both object and association? How many latent tendencies increase due to neither object nor association? Answer: Those that increase due to object but not due to association are defiled conditions and pervasive latent tendencies severed by the path of seeing. Those that increase due to association but not due to object are doubt and its corresponding ignorance severed by the path of seeing. Those that increase due to both object and association are none. Those that increase due to neither object nor association are all other undefiled conditions severed by the path of seeing, except for doubt and its corresponding ignorance severed by the path of seeing, as well as those severed by seeing suffering and its origination.

所斷非遍行，並見道修所斷一切隨眠。于彼相應法亦爾，于彼等起心不相應行見滅所斷有漏緣及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于見滅所斷邪見疑相應心，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見滅所斷有漏緣及遍行隨眠。相應故隨增非所緣故者，謂見滅所斷邪見疑及彼相應無明。所緣故隨增亦相應故者，無。非所緣故隨增非相應故者，謂除見滅所斷邪見疑及彼相應無明，諸餘見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼相應法亦爾，于彼等起心不相應行見滅所斷有漏緣及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于見滅所斷邪見不相應心，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂遍行隨眠。相應故隨增非所緣故者，謂除見滅所斷邪見及彼相應無明，諸餘見滅所斷無漏緣隨眠。所緣故隨增亦相應故者，謂見滅所斷有漏緣隨眠。非所緣故隨增非相應故者，謂見滅所斷邪見及彼相應無明，若見苦集所斷非

【現代漢語翻譯】現代漢語譯本所斷的如果不是遍行（Sarvatraga，指在所有界和所有意識狀態中普遍存在的煩惱），以及見道（Darshana-marga，指證悟真理的道路）和修道（Bhavana-marga，指通過修行來斷除煩惱的道路）所斷的一切隨眠（Anushaya，指潛在的煩惱），那麼對於與它們相應的法也是如此。對於由它們所生起的心不相應行（Citta-viprayukta-samskara，指既不與心相應也不與心所相應的行法），見滅所斷的有漏緣（Sāsrava-ālambana，指以有煩惱的事物為所緣）和遍行隨眠，因為是所緣的緣故而隨增，但不是因為相應的緣故；其餘的隨眠，因為不是所緣的緣故而隨增，也不是因為相應的緣故。對於見滅所斷的邪見（Mithyadrishti，指錯誤的見解）和疑（Vicikitsa，指懷疑）相應的（Samprayukta，指相互關聯）心，有多少隨眠因為是所緣的緣故而隨增，但不是因為相應的緣故？有多少隨眠因為相應的緣故而隨增，但不是因為所緣的緣故？有多少隨眠因為是所緣的緣故而隨增，也因為相應的緣故？有多少隨眠不是因為所緣的緣故而隨增，也不是因為相應的緣故？回答：因為是所緣的緣故而隨增，但不是因為相應的緣故的，是指見滅所斷的有漏緣和遍行隨眠。因為相應的緣故而隨增，但不是因為所緣的緣故的，是指見滅所斷的邪見、疑以及與它們相應的無明（Avidya，指對真理的無知）。因為是所緣的緣故而隨增，也因為相應的緣故的，沒有。不是因為所緣的緣故而隨增，也不是因為相應的緣故的，是指除了見滅所斷的邪見、疑以及與它們相應的無明之外，其餘的見滅所斷的無漏緣（Anāsrava-ālambana，指以無煩惱的事物為所緣），以及見苦集所斷的非遍行（Abhavana-marga，指非普遍存在的煩惱），以及見道和修道所斷的一切隨眠。對於與它們相應的法也是如此。對於由它們所生起的心不相應行，見滅所斷的有漏緣和遍行隨眠，因為是所緣的緣故而隨增，但不是因為相應的緣故；其餘的隨眠，因為不是所緣的緣故而隨增，也不是因為相應的緣故。對於見滅所斷的邪見不相應的（Visamprayukta，指不相互關聯）心，有多少隨眠因為是所緣的緣故而隨增，但不是因為相應的緣故？有多少隨眠因為相應的緣故而隨增，但不是因為所緣的緣故？有多少隨眠因為是所緣的緣故而隨增，也因為相應的緣故？有多少隨眠不是因為所緣的緣故而隨增，也不是因為相應的緣故？回答：因為是所緣的緣故而隨增，但不是因為相應的緣故的，是指遍行隨眠。因為相應的緣故而隨增，但不是因為所緣的緣故的，是指除了見滅所斷的邪見以及與它們相應的無明之外，其餘的見滅所斷的無漏緣隨眠。因為是所緣的緣故而隨增，也因為相應的緣故的，是指見滅所斷的有漏緣隨眠。不是因為所緣的緣故而隨增，也不是因為相應的緣故的，是指見滅所斷的邪見以及與它們相應的無明，以及見苦集所斷的非遍行

【English Translation】 English version If what is severed is not Sarvatraga (universal afflictions, referring to those that are prevalent in all realms and states of consciousness), and all Anushaya (latent tendencies) severed by Darshana-marga (the path of seeing, referring to the path of realizing the truth) and Bhavana-marga (the path of cultivation, referring to the path of eliminating afflictions through practice), then it is also the same for the Dharmas corresponding to them. For the Citta-viprayukta-samskara (non-associated formations, referring to formations that are neither associated with the mind nor with mental factors) arising from them, the Sāsrava-ālambana (defiled objects, referring to objects with defilements as their condition) and Sarvatraga Anushaya severed by the path of seeing cessation, increase because they are objects, but not because they are associated; the remaining Anushaya increase because they are not objects, and not because they are associated. For the mind associated (Samprayukta, referring to interconnected) with Mithyadrishti (wrong view) and Vicikitsa (doubt) severed by the path of seeing cessation, how many Anushaya increase because they are objects, but not because they are associated? How many Anushaya increase because they are associated, but not because they are objects? How many Anushaya increase because they are objects and also because they are associated? How many Anushaya increase because they are not objects and not because they are associated? Answer: Those that increase because they are objects, but not because they are associated, refer to the Sāsrava-ālambana and Sarvatraga Anushaya severed by the path of seeing cessation. Those that increase because they are associated, but not because they are objects, refer to the Mithyadrishti, Vicikitsa, and Avidya (ignorance, referring to ignorance of the truth) associated with them, severed by the path of seeing cessation. There are none that increase because they are objects and also because they are associated. Those that increase because they are not objects and not because they are associated refer to the remaining Anāsrava-ālambana (undefiled objects, referring to objects without defilements as their condition) severed by the path of seeing cessation, apart from the Mithyadrishti, Vicikitsa, and Avidya associated with them, and the Abhavana-marga (non-universal afflictions, referring to those that are not universally present) severed by the path of seeing suffering and accumulation, and all Anushaya severed by the path of seeing and the path of cultivation. It is also the same for the Dharmas corresponding to them. For the Citta-viprayukta-samskara arising from them, the Sāsrava-ālambana and Sarvatraga Anushaya severed by the path of seeing cessation increase because they are objects, but not because they are associated; the remaining Anushaya increase because they are not objects, and not because they are associated. For the mind not associated (Visamprayukta, referring to not interconnected) with Mithyadrishti severed by the path of seeing cessation, how many Anushaya increase because they are objects, but not because they are associated? How many Anushaya increase because they are associated, but not because they are objects? How many Anushaya increase because they are objects and also because they are associated? How many Anushaya increase because they are not objects and not because they are associated? Answer: Those that increase because they are objects, but not because they are associated, refer to the Sarvatraga Anushaya. Those that increase because they are associated, but not because they are objects, refer to the remaining Anāsrava-ālambana Anushaya severed by the path of seeing cessation, apart from the Mithyadrishti severed by the path of seeing cessation and the Avidya associated with it. Those that increase because they are objects and also because they are associated refer to the Sāsrava-ālambana Anushaya severed by the path of seeing cessation. Those that increase because they are not objects and not because they are associated refer to the Mithyadrishti severed by the path of seeing cessation and the Avidya associated with it, and the Abhavana-marga severed by the path of seeing suffering and accumulation.

遍行，若見道修所斷一切隨眠。于彼相應法亦爾，于彼等起心不相應行見滅所斷有漏緣及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于見滅所斷疑不相應心，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂遍行隨眠。相應故隨增非所緣故者，謂除見滅所斷疑及彼相應無明，諸餘見滅所斷無漏緣隨眠。所緣故隨增亦相應故者，謂見滅所斷有漏緣隨眠。非所緣故隨增非相應故者，謂見滅所斷疑，及彼相應無明，若見苦集所斷非遍行，若見道修所斷一切隨眠。于彼相應法亦爾，于彼等起心不相應行見滅所斷有漏緣及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于見滅所斷邪見疑不相應心，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂遍行隨眠。相應故隨增非所緣故者，謂除見滅所斷邪見疑及彼相應無明，諸餘見滅所斷無漏緣隨眠。所緣故隨增亦相應故者，謂見滅所斷有漏緣隨眠。非所緣故隨增非相應故者，謂見滅所斷邪見疑及彼相應無明，若見苦集所斷非遍

【現代漢語翻譯】現代漢語譯本遍行（Sarvatraga，指在所有層面都存在的煩惱），如果見到修道所斷的一切隨眠（Anusaya，潛在的煩惱）。對於與它們相應的法也是如此。對於由它們生起的心不相應行，見到滅諦所斷的有漏緣和遍行隨眠，因為是所緣的緣故而隨增，不是因為相應的緣故；其餘的隨眠，對於它們不是所緣的緣故而隨增，不是因為相應的緣故。對於見到滅諦所斷的疑（Vicikitsa，懷疑）不相應的心，有多少隨眠因為是所緣的緣故而隨增，不是因為相應的緣故？有多少隨眠因為相應的緣故而隨增，不是因為是所緣的緣故？有多少隨眠因為是所緣的緣故而隨增，也因為相應的緣故？有多少隨眠不是所緣的緣故而隨增，也不是因為相應的緣故？回答：因為是所緣的緣故而隨增，不是因為相應的緣故的，指的是遍行隨眠。因為相應的緣故而隨增，不是因為是所緣的緣故的，指的是除了見到滅諦所斷的疑以及與它相應的無明（Avidya，無知），其餘見到滅諦所斷的無漏緣隨眠。因為是所緣的緣故而隨增，也因為相應的緣故的，指的是見到滅諦所斷的有漏緣隨眠。不是所緣的緣故而隨增，也不是因為相應緣故的，指的是見到滅諦所斷的疑，以及與它相應的無明，如果是見到苦諦和集諦所斷的非遍行，如果是見到道諦和修道所斷的一切隨眠。對於與它們相應的法也是如此。對於由它們生起的心不相應行，見到滅諦所斷的有漏緣和遍行隨眠，因為是所緣的緣故而隨增，不是因為相應的緣故；其餘的隨眠，對於它們不是所緣的緣故而隨增，不是因為相應的緣故。對於見到滅諦所斷的邪見（Mithyadrishti，錯誤的見解）和疑不相應的心，有多少隨眠因為是所緣的緣故而隨增，不是因為相應的緣故？有多少隨眠因為相應的緣故而隨增，不是因為是所緣的緣故？有多少隨眠因為是所緣的緣故而隨增，也因為相應的緣故？有多少隨眠不是所緣的緣故而隨增，也不是因為相應的緣故？回答：因為是所緣的緣故而隨增，不是因為相應的緣故的，指的是遍行隨眠。因為相應的緣故而隨增，不是因為是所緣的緣故的，指的是除了見到滅諦所斷的邪見和疑以及與它相應的無明，其餘見到滅諦所斷的無漏緣隨眠。因為是所緣的緣故而隨增，也因為相應的緣故的，指的是見到滅諦所斷的有漏緣隨眠。不是所緣的緣故而隨增，也不是因為相應緣故的，指的是見到滅諦所斷的邪見和疑以及與它相應的無明，如果是見到苦諦和集諦所斷的非遍

【English Translation】 English version Sarvatraga (all-pervasive), if one sees all the Anusaya (latent tendencies) that are severed by the path of cultivation. It is the same for the corresponding dharmas. For the citta-viprayukta-samskaras (non-associated formations) arising from them, the asravas (influxes) associated with Hetu (cause) and Sarvatraga Anusaya severed by seeing cessation, increase because they are objects, not because they are associated; the remaining Anusaya, for them, increase because they are not objects, not because they are associated. For the citta not associated with Vicikitsa (doubt) severed by seeing cessation, how many Anusaya increase because they are objects, not because they are associated? How many Anusaya increase because they are associated, not because they are objects? How many Anusaya increase because they are objects and also because they are associated? How many Anusaya increase because they are not objects and not because they are associated? Answer: Those that increase because they are objects, not because they are associated, refer to Sarvatraga Anusaya. Those that increase because they are associated, not because they are objects, refer to the asravas associated with Hetu severed by seeing cessation, except for Vicikitsa severed by seeing cessation and its corresponding Avidya (ignorance). Those that increase because they are objects and also because they are associated, refer to the asravas associated with Hetu severed by seeing cessation. Those that increase because they are not objects and not because they are associated, refer to Vicikitsa severed by seeing cessation, and its corresponding Avidya, if they are non-Sarvatraga severed by seeing suffering and origination, if they are all the Anusaya severed by seeing the path and cultivation. It is the same for the corresponding dharmas. For the citta-viprayukta-samskaras arising from them, the asravas associated with Hetu and Sarvatraga Anusaya severed by seeing cessation, increase because they are objects, not because they are associated; the remaining Anusaya, for them, increase because they are not objects, not because they are associated. For the citta not associated with Mithyadrishti (wrong view) and doubt severed by seeing cessation, how many Anusaya increase because they are objects, not because they are associated? How many Anusaya increase because they are associated, not because they are objects? How many Anusaya increase because they are objects and also because they are associated? How many Anusaya increase because they are not objects and not because they are associated? Answer: Those that increase because they are objects, not because they are associated, refer to Sarvatraga Anusaya. Those that increase because they are associated, not because they are objects, refer to the asravas associated with Hetu severed by seeing cessation, except for Mithyadrishti and doubt severed by seeing cessation and its corresponding Avidya. Those that increase because they are objects and also because they are associated, refer to the asravas associated with Hetu severed by seeing cessation. Those that increase because they are not objects and not because they are associated, refer to Mithyadrishti and doubt severed by seeing cessation and its corresponding Avidya, if they are non-Sarvatraga severed by seeing suffering and origination.

行，若見道修所斷一切隨眠。于彼相應法亦爾，于彼等起心不相應行見滅所斷有漏緣及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。見道所斷心亦爾。如不定系，欲界系、色界系、無色界系亦爾。

有三十六隨眠，謂見苦所斷十，見集所斷七，見滅所斷七，見道所斷八，修所斷四。見苦所斷十隨眠雲何？謂有身見、邊執見。見苦所斷邪見、見取、戒禁取、疑、貪、瞋、慢、無明。見集所斷七隨眠雲何？謂見集所斷邪見、見取、疑、貪、瞋、慢、無明。見滅所斷七隨眠雲何？謂見滅所斷邪見、見取、疑、貪、瞋、慢、無明。見道所斷八隨眠雲何？謂見道所斷邪見、見取、戒禁取、疑、貪、瞋、慢、無明。修所斷四隨眠雲何？謂修所斷貪、瞋、慢、無明。于有身見，幾隨眠隨增？答：見苦所斷一切及見集所斷遍行隨眠，于彼相應法及彼等起心不相應行亦爾。如有身見，邊執見、見苦所斷邪見、見取、戒禁取、疑、貪、瞋、慢、無明亦爾。于見集所斷邪見，幾隨眠隨增？答：見集所斷一切及見苦所斷遍行隨眠，于彼相應法及彼等起心不相應行亦爾。如見集所斷邪見，見取、疑、貪、瞋、慢、無明亦爾。于見滅所斷邪見，幾隨眠隨增？答：見滅所斷邪見相應無明，及見滅所斷有漏緣，並遍行

【現代漢語翻譯】現代漢語譯本：如果見到道所斷的一切隨眠（Sui眠，煩惱的潛在傾向），那麼與這些隨眠相應的法也是如此。對於由這些隨眠所引起的、與心不相應的行，由見滅所斷的有漏緣以及遍行隨眠，因為是所緣的緣故而隨增，而不是因為相應的緣故；對於其餘的隨眠，因為不是所緣的緣故而隨增，也不是因為相應的緣故。見到道所斷的心也是如此。如不定系，欲界系、色界系、無色界系也是如此。有三十六種隨眠，即見苦所斷的十種，見集所斷的七種，見滅所斷的七種，見道所斷的八種，修所斷的四種。見苦所斷的十種隨眠是什麼？即有身見（認為五蘊之身是真實的我）、邊執見（執著于斷見或常見的極端見解）。見苦所斷的邪見（錯誤的見解）、見取（認為錯誤的見解是正確的）、戒禁取（執著于不正確的戒律和禁忌）、疑（懷疑真理）、貪（貪婪）、瞋（嗔恨）、慢（傲慢）、無明（愚癡）。見集所斷的七種隨眠是什麼？即見集所斷的邪見、見取、疑、貪、瞋、慢、無明。見滅所斷的七種隨眠是什麼？即見滅所斷的邪見、見取、疑、貪、瞋、慢、無明。見道所斷的八種隨眠是什麼？即見道所斷的邪見、見取、戒禁取、疑、貪、瞋、慢、無明。修所斷的四種隨眠是什麼？即修所斷的貪、瞋、慢、無明。對於有身見，有幾種隨眠隨之增長？回答：見苦所斷的一切隨眠以及見集所斷的遍行隨眠，對於與有身見相應的法以及由有身見所引起的與心不相應的行也是如此。如同有身見一樣，邊執見、見苦所斷的邪見、見取、戒禁取、疑、貪、瞋、慢、無明也是如此。對於見集所斷的邪見，有幾種隨眠隨之增長？回答：見集所斷的一切隨眠以及見苦所斷的遍行隨眠，對於與見集所斷的邪見相應的法以及由見集所斷的邪見所引起的與心不相應的行也是如此。如同見集所斷的邪見一樣，見取、疑、貪、瞋、慢、無明也是如此。對於見滅所斷的邪見，有幾種隨眠隨之增長？回答：見滅所斷的邪見相應的無明，以及見滅所斷的有漏緣，以及遍行隨眠。

【English Translation】 English version: If one sees all the sui眠 (Sui眠, latent tendencies of afflictions) that are severed by the Path of Seeing, then it is also the same for the dharmas that are associated with those sui眠. For the mind-non-concomitant formations that arise from those sui眠, the outflows (asrava) conditioned by what is severed by the Extinction of Seeing, and the pervasive sui眠, increase because they are objects, not because they are concomitant; the remaining sui眠 increase because they are not objects, not because they are concomitant. The mind severed by the Path of Seeing is also the same. It is also the same for the undetermined realm, the Desire Realm, the Form Realm, and the Formless Realm. There are thirty-six sui眠, namely ten severed by Seeing Suffering, seven severed by Seeing Origination, seven severed by Seeing Cessation, eight severed by Seeing the Path, and four severed by Cultivation. What are the ten sui眠 severed by Seeing Suffering? They are satkayadrishti (belief in a self), antagrahadrishti (extreme views). The wrong view severed by Seeing Suffering, drishtiparమర్శa (holding onto views), silavrataparamarsa (holding onto precepts and vows), doubt, greed, hatred, pride, and ignorance. What are the seven sui眠 severed by Seeing Origination? They are the wrong view, drishtiparమర్శa, doubt, greed, hatred, pride, and ignorance severed by Seeing Origination. What are the seven sui眠 severed by Seeing Cessation? They are the wrong view, drishtiparమర్శa, doubt, greed, hatred, pride, and ignorance severed by Seeing Cessation. What are the eight sui眠 severed by Seeing the Path? They are the wrong view, drishtiparమర్శa, silavrataparamarsa, doubt, greed, hatred, pride, and ignorance severed by Seeing the Path. What are the four sui眠 severed by Cultivation? They are greed, hatred, pride, and ignorance severed by Cultivation. For satkayadrishti, how many sui眠 increase along with it? Answer: All the sui眠 severed by Seeing Suffering and the pervasive sui眠 severed by Seeing Origination; it is also the same for the dharmas associated with satkayadrishti and the mind-non-concomitant formations arising from satkayadrishti. Just like satkayadrishti, it is also the same for antagrahadrishti, the wrong view severed by Seeing Suffering, drishtiparమర్శa, silavrataparamarsa, doubt, greed, hatred, pride, and ignorance. For the wrong view severed by Seeing Origination, how many sui眠 increase along with it? Answer: All the sui眠 severed by Seeing Origination and the pervasive sui眠 severed by Seeing Suffering; it is also the same for the dharmas associated with the wrong view severed by Seeing Origination and the mind-non-concomitant formations arising from the wrong view severed by Seeing Origination. Just like the wrong view severed by Seeing Origination, it is also the same for drishtiparమర్శa, doubt, greed, hatred, pride, and ignorance. For the wrong view severed by Seeing Cessation, how many sui眠 increase along with it? Answer: The ignorance associated with the wrong view severed by Seeing Cessation, and the outflows conditioned by what is severed by Seeing Cessation, and the pervasive sui眠.

隨眠。于彼相應法見滅所斷邪見，及彼相應無明，若見滅所斷有漏緣，若遍行隨眠，于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠。見滅所斷疑亦爾。于見滅所斷見取，幾隨眠隨增？答：見滅所斷有漏緣及遍行隨眠。于彼相應法及彼等起心不相應行亦爾。見滅所斷貪、瞋、慢亦爾。于見滅所斷無明，幾隨眠隨增？答：除見滅所斷無漏緣無明，諸餘見滅所斷一切及遍行隨眠。于彼相應法，見滅所斷一切及遍行隨眠，于彼等起心不相應行見滅所斷有漏緣及遍行隨眠。見道所斷亦爾。于修所斷貪，幾隨眠隨增？答：修所斷一切及遍行隨眠，于彼相應法及彼等起心不相應行亦爾。修所斷瞋、慢、無明亦爾。

于有身見，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂除有身見相應無明，諸餘見苦所斷一切，及見集所斷遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂有身見相應無明。非所緣故隨增非相應故者，謂見集所斷非遍行，及見滅道修所斷一切隨眠。于彼相應法，所緣故隨增非相應故者，謂除有身見及彼相應無明，諸餘見苦所斷一切，及見集所斷遍行隨眠。相應故隨增非所緣故者，無。所

【現代漢語翻譯】現代漢語譯本隨眠（Sui Mian，煩惱的潛在狀態）。對於與見滅所斷（Jian Mie Suo Duan，通過見道斷除的煩惱）的邪見相應的法，以及與邪見相應的無明（Wu Ming，無知），如果是有見滅所斷的有漏緣（You Lou Yuan，與有漏相關的因緣），如果是遍行隨眠（Bian Xing Sui Mian，普遍存在的煩惱），對於與它們同時生起的心不相應行（Xin Bu Xiang Ying Xing，既非心也非心所法的行），見滅所斷的有漏緣和遍行隨眠會隨增。見滅所斷的疑（Yi，懷疑）也是如此。對於見滅所斷的見取（Jian Qu，執取不正見），有幾種隨眠隨增？答：見滅所斷的有漏緣和遍行隨眠。對於與它們相應的法，以及與它們同時生起的心不相應行也是如此。見滅所斷的貪（Tan，貪婪）、瞋（Chen，嗔恨）、慢（Man，傲慢）也是如此。對於見滅所斷的無明，有幾種隨眠隨增？答：除了見滅所斷的無漏緣（Wu Lou Yuan，與無漏相關的因緣）的無明，其餘所有見滅所斷的以及遍行隨眠。對於與它們相應的法，見滅所斷的一切以及遍行隨眠會隨增；對於與它們同時生起的心不相應行，見滅所斷的有漏緣和遍行隨眠會隨增。見道所斷（Jian Dao Suo Duan，通過見道斷除的煩惱）也是如此。對於修所斷（Xiu Suo Duan，通過修道斷除的煩惱）的貪，有幾種隨眠隨增？答：修所斷的一切以及遍行隨眠會隨增，對於與它們相應的法，以及與它們同時生起的心不相應行也是如此。修所斷的瞋、慢、無明也是如此。

對於有身見（You Shen Jian，認為五蘊為我的邪見），有幾種隨眠是因為所緣故隨增而非相應故？有幾種隨眠是因為相應故隨增而非所緣故？有幾種隨眠是因為所緣故隨增也相應故？有幾種隨眠是因為非所緣故隨增也非相應故？答：因為所緣故隨增而非相應故的，是指除了與有身見相應的無明，其餘所有見苦所斷（Jian Ku Suo Duan，通過見苦諦斷除的煩惱），以及見集所斷（Jian Ji Suo Duan，通過見集諦斷除的煩惱）的遍行隨眠。因為相應故隨增而非所緣故的，沒有。因為所緣故隨增也相應故的，是指與有身見相應的無明。因為非所緣故隨增也非相應故的，是指見集所斷的非遍行，以及見滅道修所斷（Jian Mie Dao Xiu Suo Duan，通過見滅諦、見道諦和修道斷除的煩惱）的一切隨眠。對於與它們相應的法，因為所緣故隨增而非相應故的，是指除了有身見以及與它相應的無明，其餘所有見苦所斷的，以及見集所斷的遍行隨眠。因為相應故隨增而非所緣故的，沒有。所

【English Translation】 English version Latent tendencies (Sui Mian, underlying afflictions). Regarding the dharmas corresponding to the wrong views eradicated by the Path of Seeing (Jian Mie Suo Duan, afflictions eliminated by the Path of Seeing), and the ignorance (Wu Ming, nescience) corresponding to those wrong views, if they are conditions associated with outflows eradicated by the Path of Seeing (You Lou Yuan, conditions related to outflows), or if they are pervasive latent tendencies (Bian Xing Sui Mian, universally present afflictions), then regarding the mental formations not associated with the mind (Xin Bu Xiang Ying Xing, formations that are neither mental nor mental factors) that arise with them, the conditions associated with outflows eradicated by the Path of Seeing and the pervasive latent tendencies will increase. The doubt (Yi, skepticism) eradicated by the Path of Seeing is also like this. Regarding the attachment to views eradicated by the Path of Seeing (Jian Qu, clinging to wrong views), how many latent tendencies increase along with it? Answer: The conditions associated with outflows eradicated by the Path of Seeing and the pervasive latent tendencies. It is also like this regarding the dharmas corresponding to them, and the mental formations not associated with the mind that arise with them. It is also like this regarding the greed (Tan, craving), hatred (Chen, aversion), and pride (Man, conceit) eradicated by the Path of Seeing. Regarding the ignorance eradicated by the Path of Seeing, how many latent tendencies increase along with it? Answer: Except for the ignorance associated with conditions without outflows eradicated by the Path of Seeing (Wu Lou Yuan, conditions related to non-outflows), all the remaining latent tendencies eradicated by the Path of Seeing and the pervasive latent tendencies. Regarding the dharmas corresponding to them, all the latent tendencies eradicated by the Path of Seeing and the pervasive latent tendencies will increase; regarding the mental formations not associated with the mind that arise with them, the conditions associated with outflows eradicated by the Path of Seeing and the pervasive latent tendencies will increase. It is also like this regarding what is eradicated by the Path of Cultivation (Jian Dao Suo Duan, afflictions eliminated by the Path of Seeing). Regarding the greed eradicated by cultivation (Xiu Suo Duan, afflictions eliminated by the Path of Cultivation), how many latent tendencies increase along with it? Answer: All the latent tendencies eradicated by cultivation and the pervasive latent tendencies will increase, and it is also like this regarding the dharmas corresponding to them, and the mental formations not associated with the mind that arise with them. It is also like this regarding the hatred, pride, and ignorance eradicated by cultivation.

Regarding the view of a self (You Shen Jian, the wrong view of considering the five aggregates as self), how many latent tendencies increase because of being an object of focus but not because of being associated? How many latent tendencies increase because of being associated but not because of being an object of focus? How many latent tendencies increase because of being an object of focus and also because of being associated? How many latent tendencies increase because of not being an object of focus and also not because of being associated? Answer: Those that increase because of being an object of focus but not because of being associated refer to all those eradicated by the Path of Seeing Suffering (Jian Ku Suo Duan, afflictions eliminated by seeing the truth of suffering), except for the ignorance associated with the view of a self, and the pervasive latent tendencies eradicated by the Path of Seeing Origination (Jian Ji Suo Duan, afflictions eliminated by seeing the truth of origination). Those that increase because of being associated but not because of being an object of focus, there are none. Those that increase because of being an object of focus and also because of being associated refer to the ignorance associated with the view of a self. Those that increase because of not being an object of focus and also not because of being associated refer to the non-pervasive latent tendencies eradicated by the Path of Seeing Origination, and all the latent tendencies eradicated by the Path of Seeing Cessation, Path of Seeing Path, and Path of Cultivation (Jian Mie Dao Xiu Suo Duan, afflictions eliminated by seeing the truth of cessation, the truth of the path, and by cultivation). Regarding the dharmas corresponding to them, those that increase because of being an object of focus but not because of being associated refer to all those eradicated by the Path of Seeing Suffering, except for the view of a self and the ignorance associated with it, and the pervasive latent tendencies eradicated by the Path of Seeing Origination. Those that increase because of being associated but not because of being an object of focus, there are none. What

緣故隨增亦相應故者，謂有身見及彼相應無明。非所緣故隨增非相應故者，謂見集所斷非遍行，及見滅道修所斷一切隨眠。于彼等起心不相應行見苦所斷一切及見集所斷遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。如有身見，邊執見、見苦所斷邪見、見取、戒禁取、疑、貪、瞋、慢亦爾。于見苦所斷無明，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見苦所斷無明，及見集所斷遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂除見苦所斷無明，諸餘見苦所斷一切隨眠。非所緣故隨增非相應故者，謂見集所斷非遍行，及見滅道修所斷一切隨眠。于彼相應法，所緣故隨增非相應故者，謂見集所斷遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂見苦所斷一切隨眠。非所緣故隨增非相應故者，謂見集所斷非遍行及見滅道修所斷一切隨眠。于彼等起心不相應行見苦所斷一切及見集所斷遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于見集所斷邪見，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應

【現代漢語翻譯】現代漢語譯本『緣故隨增亦相應故』者，是指有身見（Sakkāya-diṭṭhi，認為五蘊和合的身體是「我」的錯誤見解）以及與它相應的無明（Avidyā，對事物真相的無知）。『非所緣故隨增非相應故』者，是指見集所斷（Dṛṣṭi-heya，通過觀察集諦才能斷除的煩惱）的非遍行（不普遍存在於所有不善心中），以及見滅道修所斷（Dṛṣṭi-nirodha-mārga-heya，通過觀察滅諦和道諦才能斷除和修習才能斷除的煩惱）的一切隨眠（Anuśaya，潛在的煩惱）。對於那些與生起的心不相應的行蘊，見苦所斷（Dṛṣṭi-duḥkha-heya，通過觀察苦諦才能斷除的煩惱）的一切煩惱以及見集所斷的遍行（普遍存在於所有不善心中）隨眠，是『所緣故隨增非相應故』；其餘的隨眠，對於它們是『非所緣故隨增非相應故』。例如有身見，邊執見（Antagrahadṛṣṭi，執著于斷見或常見的極端見解）、見苦所斷的邪見（Mithyādṛṣṭi，錯誤的見解）、見取（Dṛṣṭi-parāmarśa，執著于自己的錯誤見解）、戒禁取（Śīlāvrata-parāmarśa，執著于錯誤的戒律和苦行）、疑（Vicikicchā，懷疑）、貪（Rāga，貪慾）、瞋（Dveṣa，嗔恨）、慢（Māna，傲慢）也是如此。對於見苦所斷的無明，有幾種隨眠是『所緣故隨增非相應故』、有幾種隨眠是『相應故隨增非所緣故』、有幾種隨眠是『所緣故隨增亦相應故』、有幾種隨眠是『非所緣故隨增非相應故』？回答：『所緣故隨增非相應故』者，是指見苦所斷的無明，以及見集所斷的遍行隨眠。『相應故隨增非所緣故』者，無。『所緣故隨增亦相應故』者，是指除了見苦所斷的無明之外，所有其餘見苦所斷的一切隨眠。『非所緣故隨增非相應故』者，是指見集所斷的非遍行，以及見滅道修所斷的一切隨眠。對於那些相應的法，見苦所斷的一切煩惱以及見集所斷的遍行隨眠，是『所緣故隨增非相應故』；其餘的隨眠，對於它們是『非所緣故隨增非相應故』。對於那些與生起的心不相應的行蘊，見苦所斷的一切煩惱以及見集所斷的遍行隨眠，是『所緣故隨增非相應故』；其餘的隨眠，對於它們是『非所緣故隨增非相應故』。對於見集所斷的邪見，有幾種隨眠是『所緣故隨增非相應故』、有幾種隨眠是『相應故隨增非所緣故』、有幾種隨眠是『所緣故隨增亦相應』

【English Translation】 English version 'Arising dependently due to object and also being associated' refers to Sakkāya-diṭṭhi (the view of self in the aggregates) and the associated Avidyā (ignorance). 'Arising dependently not due to object and not being associated' refers to the non-pervasive (not universally present in all unwholesome minds) afflictions severed by seeing the origin (Dṛṣṭi-heya), and all latent tendencies (Anuśaya) severed by seeing cessation and the path, and by cultivation (Dṛṣṭi-nirodha-mārga-heya). Regarding those formations (Saṃskāra) that are not associated with the arising mind, all afflictions severed by seeing suffering (Dṛṣṭi-duḥkha-heya) and the pervasive latent tendencies severed by seeing the origin, 'arise dependently due to object and not being associated'; the remaining latent tendencies, for them, 'arise dependently not due to object and not being associated'. For example, Sakkāya-diṭṭhi, Antagrahadṛṣṭi (the view of extremes, either eternalism or annihilationism), Mithyādṛṣṭi (wrong view) severed by seeing suffering, Dṛṣṭi-parāmarśa (clinging to views), Śīlāvrata-parāmarśa (clinging to rites and rituals), Vicikicchā (doubt), Rāga (greed), Dveṣa (hatred), Māna (pride) are also like this. Regarding Avidyā severed by seeing suffering, how many latent tendencies 'arise dependently due to object and not being associated', how many latent tendencies 'arise dependently due to association and not due to object', how many latent tendencies 'arise dependently due to object and also being associated', how many latent tendencies 'arise dependently not due to object and not being associated'? Answer: 'Arising dependently due to object and not being associated' refers to Avidyā severed by seeing suffering, and the pervasive latent tendencies severed by seeing the origin. 'Arising dependently due to association and not due to object', none. 'Arising dependently due to object and also being associated' refers to all the remaining latent tendencies severed by seeing suffering, except for Avidyā severed by seeing suffering. 'Arising dependently not due to object and not being associated' refers to the non-pervasive afflictions severed by seeing the origin, and all latent tendencies severed by seeing cessation and the path, and by cultivation. Regarding those associated dharmas, all afflictions severed by seeing suffering and the pervasive latent tendencies severed by seeing the origin, 'arise dependently due to object and not being associated'; the remaining latent tendencies, for them, 'arise dependently not due to object and not being associated'. Regarding those formations not associated with the arising mind, all afflictions severed by seeing suffering and the pervasive latent tendencies severed by seeing the origin, 'arise dependently due to object and not being associated'; the remaining latent tendencies, for them, 'arise dependently not due to object and not being associated'. Regarding Mithyādṛṣṭi severed by seeing the origin, how many latent tendencies 'arise dependently due to object and not being associated', how many latent tendencies 'arise dependently due to association and not due to object', how many latent tendencies 'arise dependently due to object and also being associated'

故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂除見集所斷邪見相應無明，諸餘見集所斷一切及見苦所斷遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂見集所斷邪見相應無明。非所緣故隨增非相應故者，謂見苦所斷非遍行，及見滅道修所斷一切隨眠。于彼相應法，所緣故隨增非相應故者，謂除見集所斷邪見及彼相應無明，諸餘見集所斷一切，及見苦所斷遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂見集所斷邪見及彼相應無明。非所緣故隨增非相應故者，謂見苦所斷非遍行，及見滅道修所斷一切隨眠。于彼等起心不相應行見集所斷一切及見苦所斷遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。如見集所斷邪見，見取、疑、貪、瞋、慢亦爾。于見集所斷無明，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見集所斷無明，及見苦所斷遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂除見集所斷無明，諸餘見集所斷一切隨眠。非所緣故隨增非相應故者，謂見苦所斷非遍行，及見滅道修所斷一切隨眠。于彼相應法，

【現代漢語翻譯】現代漢語譯本問：哪些隨眠（Sui眠，latent tendencies）是因為是所緣（suo yuan，object of thought）而隨增（sui zeng，increase）但不是因為相應（xiang ying，association）而隨增？哪些是因為相應而隨增但不是因為是所緣而隨增？答：因為是所緣而隨增但不是因為相應而隨增的，是指除了見集所斷（jian ji suo duan，abandoned by seeing the origin）的邪見（xie jian，wrong view）相應的無明（wu ming，ignorance）之外，所有其餘見集所斷的一切，以及見苦所斷（jian ku suo duan，abandoned by seeing suffering）的遍行隨眠（bian xing sui mian，pervasive latent tendencies）。因為相應而隨增但不是因為是所緣而隨增的，沒有。因為是所緣而隨增也是因為相應而隨增的，是指見集所斷的邪見相應的無明。不是因為是所緣而隨增也不是因為相應而隨增的，是指見苦所斷的非遍行隨眠，以及見滅道修所斷（jian mie dao xiu suo duan，abandoned by seeing cessation, the path, and through cultivation）的一切隨眠。對於那些相應的法，哪些隨眠是因為是所緣而隨增但不是因為相應而隨增？哪些是因為相應而隨增但不是因為是所緣而隨增？答：因為是所緣而隨增但不是因為相應而隨增的，是指除了見集所斷的邪見以及與它相應的無明之外，所有其餘見集所斷的一切，以及見苦所斷的遍行隨眠。因為相應而隨增但不是因為是所緣而隨增的，沒有。因為是所緣而隨增也是因為相應而隨增的，是指見集所斷的邪見以及與它相應的無明。不是因為是所緣而隨增也不是因為相應而隨增的，是指見苦所斷的非遍行隨眠，以及見滅道修所斷的一切隨眠。對於那些等起心不相應行（deng qi xin bu xiang ying xing，activities not associated with the arising mind），見集所斷的一切以及見苦所斷的遍行隨眠，是因為是所緣而隨增但不是因為相應而隨增；所有其餘的隨眠，對於它們不是因為是所緣而隨增也不是因為相應而隨增。如同見集所斷的邪見，見取（jian qu，grasping at views）、疑（yi，doubt）、貪（tan，greed）、瞋（chen，hatred）、慢（man，pride）也是如此。對於見集所斷的無明，哪些隨眠是因為是所緣而隨增但不是因為相應而隨增？哪些隨眠是因為相應而隨增但不是因為是所緣而隨增？哪些隨眠是因為是所緣而隨增也是因為相應而隨增？哪些隨眠不是因為是所緣而隨增也不是因為相應而隨增？答：因為是所緣而隨增但不是因為相應而隨增的，是指見集所斷的無明，以及見苦所斷的遍行隨眠。因為相應而隨增但不是因為是所緣而隨增的，沒有。因為是所緣而隨增也是因為相應而隨增的，是指除了見集所斷的無明之外，所有其餘見集所斷的一切隨眠。不是因為是所緣而隨增也不是因為相應而隨增的，是指見苦所斷的非遍行隨眠，以及見滅道修所斷的一切隨眠。對於那些相應的法，

【English Translation】 English version Q: Which Sui眠 (latent tendencies) increase due to being an object of thought (suo yuan) but not due to association (xiang ying)? Which increase due to association but not due to being an object of thought? A: Those that increase due to being an object of thought but not due to association refer to all the remaining latent tendencies abandoned by seeing the origin (jian ji suo duan), except for ignorance (wu ming) associated with wrong view (xie jian) abandoned by seeing the origin, and the pervasive latent tendencies (bian xing sui mian) abandoned by seeing suffering (jian ku suo duan). There are none that increase due to association but not due to being an object of thought. Those that increase due to being an object of thought and also due to association refer to ignorance associated with wrong view abandoned by seeing the origin. Those that do not increase due to being an object of thought and also do not increase due to association refer to the non-pervasive latent tendencies abandoned by seeing suffering, and all the latent tendencies abandoned by seeing cessation, the path, and through cultivation (jian mie dao xiu suo duan). Regarding those associated dharmas, which latent tendencies increase due to being an object of thought but not due to association? Which increase due to association but not due to being an object of thought? A: Those that increase due to being an object of thought but not due to association refer to all the remaining latent tendencies abandoned by seeing the origin, except for wrong view abandoned by seeing the origin and ignorance associated with it, and the pervasive latent tendencies abandoned by seeing suffering. There are none that increase due to association but not due to being an object of thought. Those that increase due to being an object of thought and also due to association refer to wrong view abandoned by seeing the origin and ignorance associated with it. Those that do not increase due to being an object of thought and also do not increase due to association refer to the non-pervasive latent tendencies abandoned by seeing suffering, and all the latent tendencies abandoned by seeing cessation, the path, and through cultivation. Regarding those activities not associated with the arising mind (deng qi xin bu xiang ying xing), all those abandoned by seeing the origin and the pervasive latent tendencies abandoned by seeing suffering increase due to being an object of thought but not due to association; all the remaining latent tendencies, for them, do not increase due to being an object of thought and also do not increase due to association. Just like wrong view abandoned by seeing the origin, grasping at views (jian qu), doubt (yi), greed (tan), hatred (chen), pride (man) are also like this. Regarding ignorance abandoned by seeing the origin, which latent tendencies increase due to being an object of thought but not due to association? Which latent tendencies increase due to association but not due to being an object of thought? Which latent tendencies increase due to being an object of thought and also due to association? Which latent tendencies do not increase due to being an object of thought and also do not increase due to association? A: Those that increase due to being an object of thought but not due to association refer to ignorance abandoned by seeing the origin, and the pervasive latent tendencies abandoned by seeing suffering. There are none that increase due to association but not due to being an object of thought. Those that increase due to being an object of thought and also due to association refer to all the remaining latent tendencies abandoned by seeing the origin, except for ignorance abandoned by seeing the origin. Those that do not increase due to being an object of thought and also do not increase due to association refer to the non-pervasive latent tendencies abandoned by seeing suffering, and all the latent tendencies abandoned by seeing cessation, the path, and through cultivation. Regarding those associated dharmas,

所緣故隨增非相應故者，謂見苦所斷遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂見集所斷一切隨眠。非所緣故隨增非相應故者，謂見苦所斷非遍行，及見滅道修所斷一切隨眠。于彼等起心不相應行見集所斷一切及見苦所斷遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于見滅所斷邪見，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見滅所斷有漏緣，及遍行隨眠。相應故隨增非所緣故者，謂見滅所斷邪見相應無明。所緣故隨增亦相應故者，無。非所緣故隨增非相應故者，謂除見滅所斷邪見相應無明，諸餘見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼相應法，所緣故隨增非相應故者，謂見滅所斷有漏緣及遍行隨眠。相應故隨增非所緣故者，謂見滅所斷邪見及彼相應無明。所緣故隨增亦相應故者，無。非所緣故隨增非相應故者，謂除見滅所斷邪見，及彼相應無明，諸餘見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼等起心不相應行見滅所斷有漏緣及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。

【現代漢語翻譯】現代漢語譯本『所緣故隨增非相應故』（Because of the object, it increases, but not because of association）指的是見苦所斷的遍行隨眠（Sarva-ga citta-anusaya，pervasive latent tendencies severed by seeing suffering）。『相應故隨增非所緣故』（Because of association, it increases, but not because of the object）的情況，沒有。『所緣故隨增亦相應故』（Because of the object, it increases, and also because of association）指的是見集所斷的一切隨眠（Samudaya-dṛṣṭa-prahātavyānuśaya，latent tendencies severed by seeing the origin）。『非所緣故隨增非相應故』（Neither because of the object does it increase, nor because of association）指的是見苦所斷的非遍行隨眠，以及見滅、道、修所斷的一切隨眠（Nirodha-dṛṣṭa-prahātavyānuśaya, Mārga-dṛṣṭa-prahātavyānuśaya, Bhāvanā-prahātavyānuśaya，latent tendencies severed by seeing cessation, the path, and cultivation）。對於與彼等（見苦所斷非遍行，以及見滅、道、修所斷的一切隨眠）等起心不相應的行蘊，見集所斷的一切隨眠以及見苦所斷的遍行隨眠，是『所緣故隨增非相應故』；其餘的隨眠，對於彼等是『非所緣故隨增非相應故』。對於見滅所斷的邪見（Mithyā-dṛṣṭi，false view），有多少隨眠是『所緣故隨增非相應故』、有多少隨眠是『相應故隨增非所緣故』、有多少隨眠是『所緣故隨增亦相應故』、有多少隨眠是『非所緣故隨增非相應故』？回答：『所緣故隨增非相應故』指的是見滅所斷的有漏緣（Sāsrava-pratyaya，defiled condition），以及遍行隨眠。『相應故隨增非所緣故』指的是見滅所斷的邪見相應的無明（Avidyā，ignorance）。『所緣故隨增亦相應故』的情況，沒有。『非所緣故隨增非相應故』指的是除了見滅所斷的邪見相應的無明之外，其餘的見滅所斷的無漏緣（Anāsrava-pratyaya，undefiled condition），以及見苦、集所斷的非遍行隨眠，以及見道、修所斷的一切隨眠。對於與彼（見滅所斷的邪見）相應的法，『所緣故隨增非相應故』指的是見滅所斷的有漏緣以及遍行隨眠。『相應故隨增非所緣故』指的是見滅所斷的邪見以及與彼相應的無明。『所緣故隨增亦相應故』的情況，沒有。『非所緣故隨增非相應故』指的是除了見滅所斷的邪見以及與彼相應的無明之外，其餘的見滅所斷的無漏緣，以及見苦、集所斷的非遍行隨眠，以及見道、修所斷的一切隨眠。對於與彼等起心不相應的行蘊，見滅所斷的有漏緣以及遍行隨眠，是『所緣故隨增非相應故』；其餘的隨眠，對於彼等是『非所緣故隨增非相應故』。

【English Translation】 English version 'Because of the object, it increases, but not because of association' refers to the Sarva-ga citta-anusaya (pervasive latent tendencies) severed by seeing suffering. There is no case where 'Because of association, it increases, but not because of the object'. 'Because of the object, it increases, and also because of association' refers to all the Samudaya-dṛṣṭa-prahātavyānuśaya (latent tendencies severed by seeing the origin). 'Neither because of the object does it increase, nor because of association' refers to the non-pervasive latent tendencies severed by seeing suffering, and all the Nirodha-dṛṣṭa-prahātavyānuśaya, Mārga-dṛṣṭa-prahātavyānuśaya, Bhāvanā-prahātavyānuśaya (latent tendencies severed by seeing cessation, the path, and cultivation). Regarding the formations that are not associated with the arising mind of those (non-pervasive latent tendencies severed by seeing suffering, and all the latent tendencies severed by seeing cessation, the path, and cultivation), all the latent tendencies severed by seeing the origin and the pervasive latent tendencies severed by seeing suffering are 'because of the object, it increases, but not because of association'; the remaining latent tendencies, for those, are 'neither because of the object does it increase, nor because of association'. Regarding the Mithyā-dṛṣṭi (false view) severed by seeing cessation, how many latent tendencies are 'because of the object, it increases, but not because of association', how many latent tendencies are 'because of association, it increases, but not because of the object', how many latent tendencies are 'because of the object, it increases, and also because of association', and how many latent tendencies are 'neither because of the object does it increase, nor because of association'? Answer: 'Because of the object, it increases, but not because of association' refers to the Sāsrava-pratyaya (defiled condition) severed by seeing cessation, and the pervasive latent tendencies. 'Because of association, it increases, but not because of the object' refers to the Avidyā (ignorance) associated with the false view severed by seeing cessation. There is no case where 'Because of the object, it increases, and also because of association'. 'Neither because of the object does it increase, nor because of association' refers to the Anāsrava-pratyaya (undefiled condition) severed by seeing cessation, excluding the ignorance associated with the false view severed by seeing cessation, and the non-pervasive latent tendencies severed by seeing suffering and the origin, and all the latent tendencies severed by seeing the path and cultivation. Regarding the dharmas associated with that (false view severed by seeing cessation), 'because of the object, it increases, but not because of association' refers to the defiled condition severed by seeing cessation and the pervasive latent tendencies. 'Because of association, it increases, but not because of the object' refers to the false view severed by seeing cessation and the ignorance associated with it. There is no case where 'Because of the object, it increases, and also because of association'. 'Neither because of the object does it increase, nor because of association' refers to the undefiled condition severed by seeing cessation, excluding the false view severed by seeing cessation and the ignorance associated with it, and the non-pervasive latent tendencies severed by seeing suffering and the origin, and all the latent tendencies severed by seeing the path and cultivation. Regarding the formations that are not associated with the arising mind of those, the defiled condition severed by seeing cessation and the pervasive latent tendencies are 'because of the object, it increases, but not because of association'; the remaining latent tendencies, for those, are 'neither because of the object does it increase, nor because of association'.

見滅所斷疑亦爾。于見滅所斷見取，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂除見滅所斷見取相應無明，諸餘見滅所斷有漏緣，及遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂見滅所斷見取相應無明。非所緣故隨增非相應故者，謂見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼相應法，所緣故隨增非相應故者，謂除見滅所斷見取及彼相應無明，諸餘見滅所斷有漏緣及遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂見滅所斷見取及彼相應無明。非所緣故隨增非相應故者，謂見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼等起心不相應行見滅所斷有漏緣及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。見滅所斷貪、瞋、慢亦爾。

說一切有部品類足論卷第四大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第五

尊者世友造

三藏法師玄奘奉　詔譯

辯隨眠品第五之餘

于見滅所斷無明，幾隨眠所緣故隨增非相應故、幾隨

眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見滅所斷有漏緣無明及遍行隨眠。相應故隨增非所緣故者，謂除見滅所斷無漏緣無明，諸餘見滅所斷無漏緣隨眠。所緣故隨增亦相應故者，謂除見滅所斷有漏緣無明，諸餘見滅所斷有漏緣隨眠。非所緣故隨增亦非相應故者，謂見滅所斷無漏緣無明，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼相應法，所緣故隨增非相應故者，謂遍行隨眠。相應故隨增非所緣故者，謂見滅所斷無漏緣隨眠。所緣故隨增亦相應故者，謂見滅所斷有漏緣隨眠。非所緣故隨增非相應故者，謂見苦集所斷非遍行，及見道修所斷一切隨眠。于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠，所緣故隨增非相應故：諸餘隨眠，于彼非所緣故隨增非相應故。見道所斷亦爾。于修所斷貪，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂除修所斷貪相應無明，諸餘修所斷一切及遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂修所斷貪相應無明。非所緣故隨增非相應故者，謂見苦集所斷非遍行，及見滅道所斷一切

【現代漢語翻譯】現代漢語譯本：問：因為隨眠（Sui Mian，煩惱的潛在傾向）相應而隨之增長，但不是所緣（Suo Yuan，對像）的緣故；有多少隨眠因為是所緣的緣故而隨之增長，也是因為相應的緣故？有多少隨眠不是所緣的緣故而隨之增長，也不是因為相應的緣故？答：因為是所緣的緣故而隨之增長，但不是因為相應的緣故，指的是見滅所斷（Jian Mie Suo Duan，通過見道滅除的）有漏緣（You Lou Yuan，與有漏相關的）無明（Wu Ming，無知）以及遍行隨眠（Bian Xing Sui Mian，普遍存在的煩惱傾向）。因為相應而隨之增長，但不是所緣的緣故，指的是除了見滅所斷的無漏緣（Wu Lou Yuan，與無漏相關的）無明之外，所有見滅所斷的無漏緣隨眠。因為是所緣的緣故而隨之增長，也是因為相應的緣故，指的是除了見滅所斷的有漏緣無明之外，所有見滅所斷的有漏緣隨眠。不是所緣的緣故而隨之增長，也不是因為相應的緣故，指的是見滅所斷的無漏緣無明，以及見苦集所斷（Jian Ku Ji Suo Duan，通過見道滅除的）非遍行（Fei Bian Xing，非普遍存在的）隨眠，以及見道修所斷（Jian Dao Xiu Suo Duan，通過見道和修道滅除的）一切隨眠。對於那些相應的法，因為是所緣的緣故而隨之增長，但不是因為相應的緣故，指的是遍行隨眠。因為相應而隨之增長，但不是所緣的緣故，指的是見滅所斷的無漏緣隨眠。因為是所緣的緣故而隨之增長，也是因為相應的緣故，指的是見滅所斷的有漏緣隨眠。不是所緣的緣故而隨之增長，也不是因為相應的緣故，指的是見苦集所斷的非遍行隨眠，以及見道修所斷的一切隨眠。對於那些等起心（Deng Qi Xin，同時生起的心）不相應行（Bu Xiang Ying Xing，與心不相應的行法），見滅所斷的有漏緣以及遍行隨眠，因為是所緣的緣故而隨之增長，但不是因為相應的緣故；所有其他的隨眠，對於它們來說，不是所緣的緣故而隨之增長，也不是因為相應的緣故。見道所斷（Jian Dao Suo Duan，通過見道滅除的）也是如此。問：對於修所斷（Xiu Suo Duan，通過修道滅除的）貪（Tan，貪慾），有多少隨眠因為是所緣的緣故而隨之增長，但不是因為相應的緣故？有多少隨眠因為相應而隨之增長，但不是所緣的緣故？有多少隨眠因為是所緣的緣故而隨之增長，也是因為相應的緣故？有多少隨眠不是所緣的緣故而隨之增長，也不是因為相應的緣故？答：因為是所緣的緣故而隨之增長，但不是因為相應的緣故，指的是除了修所斷貪相應的無明之外，所有其他的修所斷的一切隨眠以及遍行隨眠。因為相應而隨之增長，但不是所緣的緣故，沒有。因為是所緣的緣故而隨之增長，也是因為相應的緣故，指的是修所斷貪相應的無明。不是所緣的緣故而隨之增長，也不是因為相應的緣故，指的是見苦集所斷的非遍行隨眠，以及見滅道所斷（Jian Mie Dao Suo Duan，通過見道和修道滅除的）的一切隨眠。

【English Translation】 English version: Question: Because of the association with Sui Mian (latent tendencies of afflictions), it increases, but not because of being an object (Suo Yuan); how many Sui Mian increase because they are objects and also because of association? How many Sui Mian increase not because they are objects and also not because of association? Answer: Those that increase because they are objects but not because of association refer to ignorance (Wu Ming) associated with the contaminated (You Lou) realm that is severed by seeing extinction (Jian Mie Suo Duan), and pervasive latent tendencies (Bian Xing Sui Mian). Those that increase because of association but not because of being an object refer to all latent tendencies associated with the uncontaminated (Wu Lou) realm that are severed by seeing extinction, except for ignorance associated with the uncontaminated realm that is severed by seeing extinction. Those that increase because they are objects and also because of association refer to all latent tendencies associated with the contaminated realm that are severed by seeing extinction, except for ignorance associated with the contaminated realm that is severed by seeing extinction. Those that increase not because they are objects and also not because of association refer to ignorance associated with the uncontaminated realm that is severed by seeing extinction, non-pervasive (Fei Bian Xing) latent tendencies severed by seeing suffering and origination (Jian Ku Ji Suo Duan), and all latent tendencies severed by seeing the path and cultivation (Jian Dao Xiu Suo Duan). Regarding those associated dharmas, those that increase because they are objects but not because of association refer to pervasive latent tendencies. Those that increase because of association but not because of being an object refer to latent tendencies associated with the uncontaminated realm that are severed by seeing extinction. Those that increase because they are objects and also because of association refer to latent tendencies associated with the contaminated realm that are severed by seeing extinction. Those that increase not because they are objects and also not because of association refer to non-pervasive latent tendencies severed by seeing suffering and origination, and all latent tendencies severed by seeing the path and cultivation. Regarding those co-arisen mental (Deng Qi Xin) non-associated activities (Bu Xiang Ying Xing), contaminated-realm-related and pervasive latent tendencies severed by seeing extinction increase because they are objects but not because of association; all other latent tendencies, for them, increase not because they are objects and also not because of association. It is the same for those severed by seeing the path (Jian Dao Suo Duan). Question: Regarding greed (Tan) that is severed by cultivation (Xiu Suo Duan), how many latent tendencies increase because they are objects but not because of association? How many latent tendencies increase because of association but not because of being an object? How many latent tendencies increase because they are objects and also because of association? How many latent tendencies increase not because they are objects and also not because of association? Answer: Those that increase because they are objects but not because of association refer to all other latent tendencies severed by cultivation and pervasive latent tendencies, except for ignorance associated with greed severed by cultivation. Those that increase because of association but not because of being an object, there are none. Those that increase because they are objects and also because of association refer to ignorance associated with greed severed by cultivation. Those that increase not because they are objects and also not because of association refer to non-pervasive latent tendencies severed by seeing suffering and origination, and all latent tendencies severed by seeing extinction and the path (Jian Mie Dao Suo Duan).

隨眠。于彼相應法，所緣故隨增非相應故者，謂除修所斷貪及彼相應無明，諸餘修所斷一切及遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂修所斷貪及彼相應無明。非所緣故隨增非相應故者，謂見苦集所斷非遍行，及見滅道所斷一切隨眠。于彼等起心不相應行，修所斷一切及遍行隨眠，所緣故隨增非相應故；諸餘隨眠；于彼非所緣故隨增非相應故。修所斷瞋慢亦爾。于修所斷無明；幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂修所斷無明及遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂除修所斷無明，諸餘修所斷一切隨眠。非所緣故隨增亦非相應故者，謂見苦集所斷非遍行，及見滅道所斷一切隨眠。于彼相應法，所緣故隨增非相應故者，謂遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂修所斷一切隨眠。非所緣故隨增非相應故者，謂見苦集所斷非遍行，及見滅道所斷一切隨眠。于彼等起心不相應行，修所斷一切及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。

有四十八無明，謂見滅所斷邪見相應無明，見滅所斷疑相

【現代漢語翻譯】現代漢語譯本隨眠（Sui Mian，煩惱的潛在狀態）。對於與隨眠相應的法，因為是所緣而隨之增長，但不是因為相應而增長的情況是指：除了修所斷的貪（Tan，貪慾）以及與它相應的無明（Wu Ming，無知），其餘所有修所斷的煩惱以及遍行隨眠。因為相應而隨之增長，但不是因為所緣而增長的情況：沒有。因為是所緣而隨之增長，也因為相應而增長的情況是指：修所斷的貪以及與它相應的無明。不是因為所緣而隨之增長，也不是因為相應而增長的情況是指：見苦集所斷的非遍行隨眠，以及見滅道所斷的一切隨眠。對於與這些隨眠同時生起的心不相應行，修所斷的一切煩惱以及遍行隨眠，是因為所緣而隨之增長，但不是因為相應而增長；其餘的隨眠，對於這些心不相應行，不是因為所緣而隨之增長，也不是因為相應而增長。修所斷的瞋（Chen，嗔恨）和慢（Man，傲慢）也是如此。對於修所斷的無明：有多少隨眠是因為所緣而隨之增長，但不是因為相應而增長？有多少隨眠是因為相應而隨之增長，但不是因為所緣而增長？有多少隨眠是因為所緣而隨之增長，也因為相應而增長？有多少隨眠不是因為所緣而隨之增長，也不是因為相應而增長？回答：因為所緣而隨之增長，但不是因為相應而增長的情況是指：修所斷的無明以及遍行隨眠。因為相應而隨之增長，但不是因為所緣而增長的情況：沒有。因為是所緣而隨之增長，也因為相應而增長的情況是指：除了修所斷的無明，其餘所有修所斷的隨眠。不是因為所緣而隨之增長，也不是因為相應而增長的情況是指：見苦集所斷的非遍行隨眠，以及見滅道所斷的一切隨眠。對於與無明相應的法，因為是所緣而隨之增長，但不是因為相應而增長的情況是指：遍行隨眠。因為相應而隨之增長，但不是因為所緣而增長的情況：沒有。因為是所緣而隨之增長，也因為相應而增長的情況是指：修所斷的一切隨眠。不是因為所緣而隨之增長，也不是因為相應而增長的情況是指：見苦集所斷的非遍行隨眠，以及見滅道所斷的一切隨眠。對於與無明同時生起的心不相應行，修所斷的一切煩惱以及遍行隨眠，是因為所緣而隨之增長，但不是因為相應而增長；其餘的隨眠，對於這些心不相應行，不是因為所緣而隨之增長，也不是因為相應而增長。有四十八種無明，即見滅所斷的邪見（Xie Jian，錯誤的見解）相應的無明，見滅所斷的疑（Yi，懷疑）相應的無明……

【English Translation】 English version Latent Afflictions (Sui Mian). Regarding the dharmas that correspond to these latent afflictions, what does it mean to increase due to being an object of thought but not due to correspondence? It refers to all remaining afflictions that are abandoned through cultivation, except for greed (Tan, craving) that is abandoned through cultivation and the ignorance (Wu Ming, unawareness) that corresponds to it, as well as pervasive latent afflictions. What does it mean to increase due to correspondence but not due to being an object of thought? There are none. What does it mean to increase due to being an object of thought and also due to correspondence? It refers to greed that is abandoned through cultivation and the ignorance that corresponds to it. What does it mean to increase neither due to being an object of thought nor due to correspondence? It refers to non-pervasive latent afflictions that are abandoned through seeing suffering and origination, and all latent afflictions that are abandoned through seeing cessation and the path. Regarding the non-corresponding formations of mind that arise simultaneously with these afflictions, all afflictions that are abandoned through cultivation and pervasive latent afflictions increase due to being an object of thought but not due to correspondence; the remaining latent afflictions, regarding these non-corresponding formations of mind, increase neither due to being an object of thought nor due to correspondence. The same applies to hatred (Chen, anger) and pride (Man, arrogance) that are abandoned through cultivation. Regarding ignorance that is abandoned through cultivation: How many latent afflictions increase due to being an object of thought but not due to correspondence? How many latent afflictions increase due to correspondence but not due to being an object of thought? How many latent afflictions increase due to being an object of thought and also due to correspondence? How many latent afflictions increase neither due to being an object of thought nor due to correspondence? Answer: Those that increase due to being an object of thought but not due to correspondence refer to ignorance that is abandoned through cultivation and pervasive latent afflictions. Those that increase due to correspondence but not due to being an object of thought: there are none. Those that increase due to being an object of thought and also due to correspondence refer to all remaining latent afflictions that are abandoned through cultivation, except for ignorance that is abandoned through cultivation. Those that increase neither due to being an object of thought nor due to correspondence refer to non-pervasive latent afflictions that are abandoned through seeing suffering and origination, and all latent afflictions that are abandoned through seeing cessation and the path. Regarding the dharmas that correspond to ignorance, those that increase due to being an object of thought but not due to correspondence refer to pervasive latent afflictions. Those that increase due to correspondence but not due to being an object of thought: there are none. Those that increase due to being an object of thought and also due to correspondence refer to all latent afflictions that are abandoned through cultivation. Those that increase neither due to being an object of thought nor due to correspondence refer to non-pervasive latent afflictions that are abandoned through seeing suffering and origination, and all latent afflictions that are abandoned through seeing cessation and the path. Regarding the non-corresponding formations of mind that arise simultaneously with ignorance, all afflictions that are abandoned through cultivation and pervasive latent afflictions increase due to being an object of thought but not due to correspondence; the remaining latent afflictions, regarding these non-corresponding formations of mind, increase neither due to being an object of thought nor due to correspondence. There are forty-eight types of ignorance, namely, ignorance corresponding to wrong views (Xie Jian, incorrect views) that are abandoned through seeing cessation, ignorance corresponding to doubt (Yi, uncertainty) that is abandoned through seeing cessation...

應無明，見滅所斷邪見疑相應無明，見滅所斷邪見不相應無明，見滅所斷疑不相應無明，見滅所斷邪見疑不相應無明。見道所斷亦爾。如不定系，欲界系、色界系、無色界系亦爾。于見滅所斷邪見相應無明，幾隨眠隨增？答：見滅所斷邪見，及見滅所斷有漏緣，並遍行隨眠，于彼相應法，見滅所斷邪見及彼相應無明，若見滅所斷有漏緣、若遍行隨眠。于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠。于見滅所斷疑相應無明，幾隨眠隨增？答：見滅所斷疑，及見滅所斷有漏緣，並遍行隨眠。于彼相應法，見滅所斷疑及彼相應無明，若見滅所斷有漏緣、若遍行隨眠。于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠。于見滅所斷邪見疑相應無明，幾隨眠隨增？答：見滅所斷邪見疑，及見滅所斷有漏緣，並遍行隨眠。于彼相應法，見滅所斷邪見疑及彼相應無明，若見滅所斷有漏緣、若遍行隨眠。于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠。于見滅所斷邪見不相應無明，幾隨眠隨增？答：見滅所斷疑，及見滅所斷有漏緣，並遍行隨眠。于彼相應法，除見滅所斷邪見及彼相應無明，諸餘見滅所斷一切及遍行隨眠。于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠。于見滅所斷疑不相應無明，幾隨眠隨增？答：見滅所斷邪

【現代漢語翻譯】現代漢語譯本應（見滅所斷）邪見、疑相應的無明（Avidya，無知），（見滅所斷）邪見不相應的無明，（見滅所斷）疑不相應的無明，（見滅所斷）邪見、疑不相應的無明。見道所斷的也是如此。如不定系，欲界系、系、無系也是如此。對於（見滅所斷）邪見相應的無明，有幾種隨眠（Anusaya，潛在的煩惱）隨之增長？答：(見滅所斷)邪見，以及（見滅所斷）有漏緣，並遍行隨眠，對於彼等相應的法，（見滅所斷）邪見以及彼等相應的無明，若是（見滅所斷）有漏緣、若是遍行隨眠。對於彼等生起的心不相應行，（見滅所斷）有漏緣以及遍行隨眠。對於（見滅所斷）疑相應的無明，有幾種隨眠隨之增長？答：（見滅所斷）疑，以及（見滅所斷）有漏緣，並遍行隨眠。對於彼等相應的法，（見滅所斷）疑以及彼等相應的無明，若是（見滅所斷）有漏緣、若是遍行隨眠。對於彼等生起的心不相應行，（見滅所斷）有漏緣以及遍行隨眠。對於（見滅所斷）邪見、疑相應的無明，有幾種隨眠隨之增長？答：（見滅所斷）邪見、疑，以及（見滅所斷）有漏緣，並遍行隨眠。對於彼等相應的法，（見滅所斷）邪見、疑以及彼等相應的無明，若是（見滅所斷）有漏緣、若是遍行隨眠。對於彼等生起的心不相應行，（見滅所斷）有漏緣以及遍行隨眠。對於（見滅所斷）邪見不相應的無明，有幾種隨眠隨之增長？答：（見滅所斷）疑，以及（見滅所斷）有漏緣，並遍行隨眠。對於彼等相應的法，除了（見滅所斷）邪見以及彼等相應的無明，其餘所有（見滅所斷）的一切以及遍行隨眠。對於彼等生起的心不相應行，（見滅所斷）有漏緣以及遍行隨眠。對於（見滅所斷）疑不相應的無明，有幾種隨眠隨之增長？答：（見滅所斷）邪

【English Translation】 English version Avidya (ignorance) associated with wrong views and doubt eradicated by the Path of Seeing, avidya not associated with wrong views eradicated by the Path of Seeing, avidya not associated with doubt eradicated by the Path of Seeing, avidya not associated with wrong views and doubt eradicated by the Path of Seeing. It is the same for what is eradicated by the Path of Cultivation. It is also the same for the uncertain, the Desire Realm, the ** Realm, and the Non-** Realm. For avidya associated with wrong views eradicated by the Path of Seeing, how many Anusayas (latent defilements) increase along with it? Answer: Wrong views eradicated by the Path of Seeing, and the contaminated conditions eradicated by the Path of Seeing, along with pervasive Anusayas. For the corresponding dharmas, wrong views eradicated by the Path of Seeing and their corresponding avidya, whether contaminated conditions eradicated by the Path of Seeing or pervasive Anusayas. For the citta-viprayukta-samskaras (mind-independent formations) arising from them, contaminated conditions eradicated by the Path of Seeing and pervasive Anusayas. For avidya associated with doubt eradicated by the Path of Seeing, how many Anusayas increase along with it? Answer: Doubt eradicated by the Path of Seeing, and the contaminated conditions eradicated by the Path of Seeing, along with pervasive Anusayas. For the corresponding dharmas, doubt eradicated by the Path of Seeing and its corresponding avidya, whether contaminated conditions eradicated by the Path of Seeing or pervasive Anusayas. For the citta-viprayukta-samskaras arising from them, contaminated conditions eradicated by the Path of Seeing and pervasive Anusayas. For avidya associated with wrong views and doubt eradicated by the Path of Seeing, how many Anusayas increase along with it? Answer: Wrong views and doubt eradicated by the Path of Seeing, and the contaminated conditions eradicated by the Path of Seeing, along with pervasive Anusayas. For the corresponding dharmas, wrong views and doubt eradicated by the Path of Seeing and their corresponding avidya, whether contaminated conditions eradicated by the Path of Seeing or pervasive Anusayas. For the citta-viprayukta-samskaras arising from them, contaminated conditions eradicated by the Path of Seeing and pervasive Anusayas. For avidya not associated with wrong views eradicated by the Path of Seeing, how many Anusayas increase along with it? Answer: Doubt eradicated by the Path of Seeing, and the contaminated conditions eradicated by the Path of Seeing, along with pervasive Anusayas. For the corresponding dharmas, excluding wrong views eradicated by the Path of Seeing and their corresponding avidya, all other things eradicated by the Path of Seeing and pervasive Anusayas. For the citta-viprayukta-samskaras arising from them, contaminated conditions eradicated by the Path of Seeing and pervasive Anusayas. For avidya not associated with doubt eradicated by the Path of Seeing, how many Anusayas increase along with it? Answer: Wrong

見，及見滅所斷有漏緣，並遍行隨眠。于彼相應法，除見滅所斷疑及彼相應無明，諸餘見滅所斷一切及遍行隨眠。于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠。于見滅所斷邪見疑不相應無明，幾隨眠隨增？答：見滅所斷有漏緣及遍行隨眠。于彼相應法，除見滅所斷邪見疑及彼相應無明，諸餘見滅所斷一切及遍行隨眠。于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠。見道所斷亦爾。如不定系，欲界系、色界系、無色界系亦爾。

于見滅所斷邪見相應無明，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見滅所斷有漏緣及遍行隨眠。相應故隨增非所緣故者，謂見滅所斷邪見。所緣故隨增亦相應故者，無。非所緣故隨增非相應故者，謂除見滅所斷邪見，諸餘見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼相應法，所緣故隨增非相應故者，謂見滅所斷有漏緣及遍行隨眠。相應故隨增非所緣故者，謂見滅所斷邪見及彼相應無明。所緣故隨增亦相應故者，無。非所緣故隨增非相應故者，謂除見滅所斷邪見及彼相應無明，諸餘見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。

【現代漢語翻譯】現代漢語譯本：見滅所斷（通過證悟滅諦而斷除）的有漏緣（與煩惱相關的因緣）以及遍行隨眠（普遍存在的潛在煩惱），以及與它們相應的法（心理現象），除了見滅所斷的疑（懷疑）以及與疑相應的無明（愚癡）之外，其餘所有見滅所斷的一切煩惱以及遍行隨眠。對於由它們生起的心不相應行（既非心也非心所法的行為），是見滅所斷的有漏緣以及遍行隨眠。對於見滅所斷的邪見（錯誤的見解）、疑以及不相應的無明，有多少隨眠（潛在的煩惱）隨增（增長）？答：見滅所斷的有漏緣以及遍行隨眠。對於與它們相應的法，除了見滅所斷的邪見、疑以及與它們相應的無明之外，其餘所有見滅所斷的一切煩惱以及遍行隨眠。對於由它們生起的心不相應行，是見滅所斷的有漏緣以及遍行隨眠。見道所斷（通過證悟見道而斷除）的煩惱也是如此。如同不定系（不確定的類別），欲界系（欲界相關的）、系（此處原文缺失，無法翻譯）、無系（此處原文缺失，無法翻譯）也是如此。對於見滅所斷的與邪見相應的無明，有多少隨眠因為是所緣（對像）而隨增但不是相應（伴隨）的？有多少隨眠因為是相應而隨增但不是所緣的？有多少隨眠因為既是所緣又相應而隨增？有多少隨眠既不是所緣也不是相應而隨增？答：因為是所緣而隨增但不是相應的，是指見滅所斷的有漏緣以及遍行隨眠。因為是相應而隨增但不是所緣的，是指見滅所斷的邪見。因為既是所緣又相應而隨增的，沒有。既不是所緣也不是相應而隨增的，是指除了見滅所斷的邪見之外，其餘所有見滅所斷的無漏緣（與無漏智慧相關的因緣），以及見苦集所斷的非遍行（非普遍存在的煩惱），以及見道修所斷（通過見道和修道斷除）的一切隨眠。對於與它們相應的法，因為是所緣而隨增但不是相應的，是指見滅所斷的有漏緣以及遍行隨眠。因為是相應而隨增但不是所緣的，是指見滅所斷的邪見以及與它相應的無明。因為既是所緣又相應而隨增的，沒有。既不是所緣也不是相應而隨增的，是指除了見滅所斷的邪見以及與它相應的無明之外，其餘所有見滅所斷的無漏緣，以及見苦集所斷的非遍行，以及見道修所斷的一切隨眠。

【English Translation】 English version: The 'Ouflow-related conditions' (有漏緣) that are severed by the cessation of seeing (見滅所斷, the severing through the realization of the cessation of suffering), and the pervasive latent tendencies (遍行隨眠, 'Pariharana-anusaya') along with the corresponding mental phenomena (法), except for the doubt (疑) that is severed by the cessation of seeing and the ignorance (無明) corresponding to that doubt, all the remaining afflictions and pervasive latent tendencies that are severed by the cessation of seeing. For the 'neither mind nor mental factors' (心不相應行) arising from them, it is the 'Outflow-related conditions' and the pervasive latent tendencies that are severed by the cessation of seeing. Regarding the wrong view (邪見), doubt, and non-corresponding ignorance that are severed by the cessation of seeing, how many latent tendencies increase along with them? Answer: The 'Outflow-related conditions' and the pervasive latent tendencies that are severed by the cessation of seeing. For the corresponding mental phenomena, except for the wrong view, doubt, and the corresponding ignorance that are severed by the cessation of seeing, all the remaining afflictions and pervasive latent tendencies that are severed by the cessation of seeing. For the 'neither mind nor mental factors' arising from them, it is the 'Outflow-related conditions' and the pervasive latent tendencies that are severed by the cessation of seeing. It is the same for what is severed by the path of seeing (見道所斷). It is also the same as the undetermined category (不定系), the realm of desire (欲界系), 系 (missing text, untranslatable), and non-系 (missing text, untranslatable). Regarding the ignorance corresponding to the wrong view that is severed by the cessation of seeing, how many latent tendencies increase because they are objects (所緣) but not corresponding (相應)? How many latent tendencies increase because they are corresponding but not objects? How many latent tendencies increase because they are both objects and corresponding? How many latent tendencies increase because they are neither objects nor corresponding? Answer: Those that increase because they are objects but not corresponding refer to the 'Outflow-related conditions' and the pervasive latent tendencies that are severed by the cessation of seeing. Those that increase because they are corresponding but not objects refer to the wrong view that is severed by the cessation of seeing. Those that increase because they are both objects and corresponding, there are none. Those that increase because they are neither objects nor corresponding refer to all the non-outflow related conditions (無漏緣) that are severed by the cessation of seeing, except for the wrong view that is severed by the cessation of seeing, and the non-pervasive (非遍行) that are severed by seeing suffering and seeing origination (見苦集所斷), and all the latent tendencies that are severed by the path of seeing and the path of cultivation (見道修所斷). For the corresponding mental phenomena, those that increase because they are objects but not corresponding refer to the 'Outflow-related conditions' and the pervasive latent tendencies that are severed by the cessation of seeing. Those that increase because they are corresponding but not objects refer to the wrong view that is severed by the cessation of seeing and the ignorance corresponding to it. Those that increase because they are both objects and corresponding, there are none. Those that increase because they are neither objects nor corresponding refer to all the non-outflow related conditions that are severed by the cessation of seeing, except for the wrong view that is severed by the cessation of seeing and the ignorance corresponding to it, and the non-pervasive that are severed by seeing suffering and seeing origination, and all the latent tendencies that are severed by the path of seeing and the path of cultivation.

于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于見滅所斷疑相應無明，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見滅所斷有漏緣及遍行隨眠。相應故隨增非所緣故者，謂見滅所斷疑。所緣故隨增亦相應故者，無。非所緣故隨增非相應故者，謂除見滅所斷疑，諸餘見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼相應法，所緣故隨增非相應故者，謂見滅所斷有漏緣及遍行隨眠。相應故隨增非所緣故者，謂見滅所斷疑及彼相應無明。所緣故隨增亦相應故者，無。非所緣故隨增非相應故者，謂除見滅所斷疑及彼相應無明，諸餘見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于見滅所斷邪見疑相應無明，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見滅所斷有漏緣及遍行隨眠。相應故隨增非所

【現代漢語翻譯】現代漢語譯本：對於那些生起的心不相應行（Citta-viprayukta-samskara，與心不相應的行蘊），見滅所斷的有漏緣（Anasrava Hetu，無漏因）及遍行隨眠（Paragaanuśaya，廣泛存在的潛在煩惱），因為是所緣（Alambana，對像）的緣故而隨增（Anuvrddhi，增長），但不是因為相應（Samprayukta，聯合）的緣故；其餘的隨眠，因為不是它們所緣的緣故而隨增，也不是因為相應的緣故。對於見滅所斷的疑（Vicikitsa，懷疑）相應的無明（Avidya，無明），有多少隨眠是因為所緣的緣故而隨增，但不是因為相應的緣故？有多少隨眠是因為相應的緣故而隨增，但不是因為所緣的緣故？有多少隨眠是因為所緣的緣故而隨增，也是因為相應的緣故？有多少隨眠不是因為所緣的緣故而隨增，也不是因為相應的緣故？回答：因為所緣的緣故而隨增，但不是因為相應的緣故的，是指見滅所斷的有漏緣及遍行隨眠。因為相應的緣故而隨增，但不是因為所緣的緣故的，是指見滅所斷的疑。因為所緣的緣故而隨增，也是因為相應的緣故的，沒有。不是因為所緣的緣故而隨增，也不是因為相應的緣故的，是指除了見滅所斷的疑，其餘見滅所斷的無漏緣，以及見苦集所斷的非遍行，並見道修所斷的一切隨眠。對於那些相應的法，因為所緣的緣故而隨增，但不是因為相應的緣故的，是指見滅所斷的有漏緣及遍行隨眠。因為相應的緣故而隨增，但不是因為所緣的緣故的，是指見滅所斷的疑以及與它相應的無明。因為所緣的緣故而隨增，也是因為相應的緣故的，沒有。不是因為所緣的緣故而隨增，也不是因為相應的緣故的，是指除了見滅所斷的疑以及與它相應的無明，其餘見滅所斷的無漏緣，以及見苦集所斷的非遍行，並見道修所斷的一切隨眠。對於那些生起的心不相應行，見滅所斷的有漏緣及遍行隨眠，因為是所緣的緣故而隨增，但不是因為相應的緣故；其餘的隨眠，因為不是它們所緣的緣故而隨增，也不是因為相應的緣故。對於見滅所斷的邪見（Mithyadristi，錯誤的見解）、疑相應的無明，有多少隨眠是因為所緣的緣故而隨增，但不是因為相應的緣故？有多少隨眠是因為相應的緣故而隨增，但不是所緣的緣故？

【English Translation】 English version: With regard to those citta-viprayukta-samskaras (non-associated mental formations) that arise, the outflows (Asrava) associated with the causes and conditions eradicated by seeing cessation (Nirodha-darshana-prahātavyā hetu) and the pervasive latent tendencies (Paragaanuśaya), increase due to being objects (Alambana), but not due to being associated (Samprayukta); the remaining latent tendencies increase because they are not objects and not due to being associated. With regard to ignorance (Avidya) associated with doubt (Vicikitsa) eradicated by seeing cessation, how many latent tendencies increase due to being objects but not due to being associated? How many latent tendencies increase due to being associated but not due to being objects? How many latent tendencies increase due to being objects and also due to being associated? How many latent tendencies increase neither due to being objects nor due to being associated? Answer: Those that increase due to being objects but not due to being associated are the outflows associated with the causes and conditions eradicated by seeing cessation and the pervasive latent tendencies. Those that increase due to being associated but not due to being objects are the doubt eradicated by seeing cessation. Those that increase due to being objects and also due to being associated are none. Those that increase neither due to being objects nor due to being associated are, apart from the doubt eradicated by seeing cessation, the remaining outflows eradicated by seeing cessation, and the non-pervasive eradicated by seeing suffering and origination, and all latent tendencies eradicated by seeing the path and cultivation. With regard to those associated dharmas, those that increase due to being objects but not due to being associated are the outflows associated with the causes and conditions eradicated by seeing cessation and the pervasive latent tendencies. Those that increase due to being associated but not due to being objects are the doubt eradicated by seeing cessation and the ignorance associated with it. Those that increase due to being objects and also due to being associated are none. Those that increase neither due to being objects nor due to being associated are, apart from the doubt eradicated by seeing cessation and the ignorance associated with it, the remaining outflows eradicated by seeing cessation, and the non-pervasive eradicated by seeing suffering and origination, and all latent tendencies eradicated by seeing the path and cultivation. With regard to those citta-viprayukta-samskaras that arise, the outflows associated with the causes and conditions eradicated by seeing cessation and the pervasive latent tendencies increase due to being objects, but not due to being associated; the remaining latent tendencies increase because they are not objects and not due to being associated. With regard to wrong view (Mithyadristi) and ignorance associated with doubt eradicated by seeing cessation, how many latent tendencies increase due to being objects but not due to being associated? How many latent tendencies increase due to being associated but not due to being objects?

緣故者，謂見滅所斷邪見疑。所緣故隨增亦相應故者，無。非所緣故隨增非相應故者，謂除見滅所斷邪見疑，諸餘見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼相應法，所緣故隨增非相應故者，謂見滅所斷有漏緣及遍行隨眠。相應故隨增非所緣故者，謂見滅所斷邪見疑及彼相應無明。所緣故隨增亦相應故者，無。非所緣故隨增非相應故者，謂除見滅所斷邪見疑及彼相應無明，諸餘見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于見滅所斷邪見不相應無明，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見滅所斷有漏緣無明及遍行隨眠。相應故隨增非所緣故者，謂見滅所斷疑。所緣故隨增亦相應故者，謂除見滅所斷有漏緣無明，諸餘見滅所斷有漏緣隨眠。非所緣故隨增非相應故者，謂除見滅所斷疑，諸餘見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼相應法，所緣故隨增非相應故者，謂遍行隨眠。相應故隨增非所緣故者，謂除見滅所斷邪見

【現代漢語翻譯】現代漢語譯本關於『緣故』，指的是見滅所斷的邪見（wrong view）和疑（doubt）。『所緣故隨增亦相應故』的情況，沒有。『非所緣故隨增非相應故』的情況，指的是除了見滅所斷的邪見和疑之外，其餘見滅所斷的無漏緣，以及見苦集所斷的非遍行隨眠，還有見道修所斷的一切隨眠。對於與它們相應的法，『所緣故隨增非相應故』的情況，指的是見滅所斷的有漏緣和遍行隨眠。『相應故隨增非所緣故』的情況，指的是見滅所斷的邪見和疑，以及與它們相應的無明（ignorance）。『所緣故隨增亦相應故』的情況，沒有。『非所緣故隨增非相應故』的情況，指的是除了見滅所斷的邪見和疑，以及與它們相應的無明之外，其餘見滅所斷的無漏緣，以及見苦集所斷的非遍行隨眠，還有見道修所斷的一切隨眠。對於與它們等起的心不相應行，見滅所斷的有漏緣和遍行隨眠屬於『所緣故隨增非相應故』；其餘隨眠，屬於『于彼非所緣故隨增非相應故』。對於見滅所斷的邪見不相應的無明，有多少隨眠是『所緣故隨增非相應故』、有多少隨眠是『相應故隨增非所緣故』、有多少隨眠是『所緣故隨增亦相應故』、有多少隨眠是『非所緣故隨增非相應故』呢？回答：『所緣故隨增非相應故』的情況，指的是見滅所斷的有漏緣無明和遍行隨眠。『相應故隨增非所緣故』的情況，指的是見滅所斷的疑。『所緣故隨增亦相應故』的情況，指的是除了見滅所斷的有漏緣無明之外，其餘見滅所斷的有漏緣隨眠。『非所緣故隨增非相應故』的情況，指的是除了見滅所斷的疑之外，其餘見滅所斷的無漏緣，以及見苦集所斷的非遍行隨眠，還有見道修所斷的一切隨眠。對於與它們相應的法，『所緣故隨增非相應故』的情況，指的是遍行隨眠。『相應故隨增非所緣故』的情況，指的是除了見滅所斷的邪見之外

【English Translation】 English version Regarding 'reason,' it refers to the wrong view (邪見, xie jian) and doubt (疑, yi) that are severed by the cessation of seeing. The case of 'object-related, hence increasing and also corresponding' is none. The case of 'not object-related, hence increasing and not corresponding' refers to the remaining un-outflow-related conditions severed by the cessation of seeing, excluding the wrong view and doubt severed by the cessation of seeing, as well as the non-pervasive latent tendencies severed by seeing suffering and accumulation, and all latent tendencies severed by seeing the path and cultivation. Regarding the dharmas corresponding to them, the case of 'object-related, hence increasing and not corresponding' refers to the outflow-related conditions and pervasive latent tendencies severed by the cessation of seeing. The case of 'corresponding, hence increasing and not object-related' refers to the wrong view and doubt severed by the cessation of seeing, and the ignorance (無明, wu ming) corresponding to them. The case of 'object-related, hence increasing and also corresponding' is none. The case of 'not object-related, hence increasing and not corresponding' refers to the remaining un-outflow-related conditions severed by the cessation of seeing, excluding the wrong view and doubt severed by the cessation of seeing, and the ignorance corresponding to them, as well as the non-pervasive latent tendencies severed by seeing suffering and accumulation, and all latent tendencies severed by seeing the path and cultivation. Regarding the non-corresponding activities of mind arising from them, the outflow-related conditions and pervasive latent tendencies severed by the cessation of seeing belong to 'object-related, hence increasing and not corresponding'; the remaining latent tendencies belong to 'not object-related, hence increasing and not corresponding'. Regarding the ignorance not corresponding to the wrong view severed by the cessation of seeing, how many latent tendencies are 'object-related, hence increasing and not corresponding,' how many latent tendencies are 'corresponding, hence increasing and not object-related,' how many latent tendencies are 'object-related, hence increasing and also corresponding,' and how many latent tendencies are 'not object-related, hence increasing and not corresponding'? Answer: The case of 'object-related, hence increasing and not corresponding' refers to the outflow-related condition of ignorance and pervasive latent tendencies severed by the cessation of seeing. The case of 'corresponding, hence increasing and not object-related' refers to the doubt severed by the cessation of seeing. The case of 'object-related, hence increasing and also corresponding' refers to the remaining outflow-related latent tendencies severed by the cessation of seeing, excluding the outflow-related condition of ignorance severed by the cessation of seeing. The case of 'not object-related, hence increasing and not corresponding' refers to the remaining un-outflow-related conditions severed by the cessation of seeing, excluding the doubt severed by the cessation of seeing, as well as the non-pervasive latent tendencies severed by seeing suffering and accumulation, and all latent tendencies severed by seeing the path and cultivation. Regarding the dharmas corresponding to them, the case of 'object-related, hence increasing and not corresponding' refers to the pervasive latent tendencies. The case of 'corresponding, hence increasing and not object-related' refers to everything except the wrong view severed by the cessation of seeing.

及彼相應無明，諸餘見滅所斷無漏緣隨眠。所緣故隨增亦相應故者，謂見滅所斷有漏緣隨眠。非所緣故隨增非相應故者，謂見滅所斷邪見，及彼相應無明，若見苦集所斷非遍行、若見道修所斷一切隨眠。于彼等起心不相應行、見滅所斷有漏緣及遍行隨眠、所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。于見滅所斷疑不相應無明，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見滅所斷有漏緣無明及遍行隨眠。相應故隨增非所緣故者，謂見滅所斷邪見。所緣故隨增亦相應故者，謂除見滅所斷有漏緣無明，諸餘見滅所斷有漏緣隨眠。非所緣故隨增非相應故者，謂除見滅所斷邪見，諸餘見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼相應法，所緣故隨增非相應故者，謂遍行隨眠。相應故隨增非所緣故者，謂除見滅所斷疑及彼相應無明，諸餘見滅所斷無漏緣隨眠。所緣故隨增亦相應故者，謂見滅所斷有漏緣隨眠。非所緣故隨增非相應故者，謂見滅所斷疑，及彼相應無明，若見苦集所斷非遍行、若見道修所斷一切隨眠。于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠，所緣故隨增非相應

故；諸餘隨眠，于彼非所緣故隨增非相應故。于見滅所斷邪見疑不相應無明，幾隨眠所緣故隨增非相應故、幾隨眠相應故隨增非所緣故、幾隨眠所緣故隨增亦相應故、幾隨眠非所緣故隨增非相應故？答：所緣故隨增非相應故者，謂見滅所斷有漏緣無明及遍行隨眠。相應故隨增非所緣故者，無。所緣故隨增亦相應故者，謂除見滅所斷有漏緣無明，諸餘見滅所斷有漏緣隨眠。非所緣故隨增非相應故者，謂見滅所斷無漏緣，及見苦集所斷非遍行，並見道修所斷一切隨眠。于彼相應法，所緣故隨增非相應故者，謂遍行隨眠。相應故隨增非所緣故者，謂除見滅所斷邪見疑及彼相應無明，諸餘見滅所斷無漏緣隨眠。所緣故隨增亦相應故者，謂見滅所斷有漏緣隨眠。非所緣故隨增非相應故者，謂見滅所斷邪見疑及彼相應無明，若見苦集所斷非遍行、若見道修所斷一切隨眠。于彼等起心不相應行，見滅所斷有漏緣及遍行隨眠，所緣故隨增非相應故；諸餘隨眠，于彼非所緣故隨增非相應故。見道所斷亦爾。如不定系，欲界系、色界系、無色界系亦爾。

諸隨眠有漏緣，彼隨眠所緣相應故隨增耶？答：若隨眠所緣相應故隨增彼隨眠有漏緣。有隨眠有漏緣彼隨眠非所緣相應故隨增，謂緣異界地遍行隨眠。此復云何？謂諸隨眠欲界系緣色

【現代漢語翻譯】現代漢語譯本：因此，對於其他的隨眠，因為它們不是那些（邪見、疑、無明）的所緣，所以隨增時不是相應的。對於見滅所斷的邪見、疑以及不相應的無明，有多少隨眠是由於所緣而隨增，但不是相應的？有多少隨眠是由於相應而隨增，但不是所緣？有多少隨眠是由於所緣而隨增，也是相應的？有多少隨眠不是由於所緣而隨增，也不是相應的？回答：由於所緣而隨增，但不是相應的，是指見滅所斷的有漏緣無明以及遍行隨眠（Sarvatraga-anusaya）。由於相應而隨增，但不是所緣的，沒有。由於所緣而隨增，也是相應的，是指除了見滅所斷的有漏緣無明之外，其他的見滅所斷的有漏緣隨眠。不是由於所緣而隨增，也不是相應的，是指見滅所斷的無漏緣，以及見苦集所斷的非遍行隨眠，還有見道修所斷的一切隨眠。對於那些相應的法，由於所緣而隨增，但不是相應的，是指遍行隨眠。由於相應而隨增，但不是所緣的，是指除了見滅所斷的邪見、疑以及與它們相應的無明之外，其他的見滅所斷的無漏緣隨眠。由於所緣而隨增，也是相應的，是指見滅所斷的有漏緣隨眠。不是由於所緣而隨增，也不是相應的，是指見滅所斷的邪見、疑以及與它們相應的無明，如果是見苦集所斷的非遍行，或者是見道修所斷的一切隨眠。對於那些等起心不相應的行，見滅所斷的有漏緣以及遍行隨眠，是由於所緣而隨增，但不是相應的；其他的隨眠，因為它們不是那些（等起心不相應行）的所緣，所以隨增時不是相應的。見道所斷也是如此。如不定系（Aniyata），欲界系（Kāmadhātu），系，無系也是如此。那些隨眠是有漏緣的，那些隨眠是由於所緣相應而隨增的嗎？回答：如果隨眠是由於所緣相應而隨增的，那麼那些隨眠就是有漏緣的。有些隨眠是有漏緣的，但那些隨眠不是由於所緣相應而隨增的，是指緣于異界地的遍行隨眠。這是什麼意思呢？是指那些隨眠，欲界系緣於色

【English Translation】 English version: Therefore, for the remaining anusayas (latent tendencies), because they are not the objects of those (wrong views, doubt, ignorance), they are not associated when they increase. Regarding the wrong views (邪見, Mithyā-dṛṣṭi), doubt (疑, Vicikitsā), and non-associated ignorance (無明, Avidyā) severed by the abandonment of seeing cessation (見滅所斷, Darśana-prahātavya), how many anusayas increase due to being objects but are not associated? How many anusayas increase due to association but are not objects? How many anusayas increase due to being both objects and associated? How many anusayas increase due to being neither objects nor associated? Answer: Those that increase due to being objects but are not associated refer to the defiled-object-related ignorance (有漏緣無明, Sāsrava-ālambana-avidyā) severed by the abandonment of seeing cessation, and the pervasive anusayas (遍行隨眠, Sarvatraga-anuśaya). Those that increase due to association but are not objects, there are none. Those that increase due to being both objects and associated refer to the remaining defiled-object-related anusayas severed by the abandonment of seeing cessation, except for the defiled-object-related ignorance. Those that increase due to being neither objects nor associated refer to the undefiled-object-related (無漏緣, Anāsrava-ālambana) severed by the abandonment of seeing cessation, and the non-pervasive severed by the abandonment of seeing suffering and origination (見苦集所斷, Darśana-prahātavya), as well as all the anusayas severed by the abandonment of seeing the path and cultivation (見道修所斷, Bhāvanā-prahātavya). Regarding those associated dharmas, those that increase due to being objects but are not associated refer to the pervasive anusayas. Those that increase due to association but are not objects refer to the undefiled-object-related anusayas severed by the abandonment of seeing cessation, except for the wrong views, doubt, and their associated ignorance. Those that increase due to being both objects and associated refer to the defiled-object-related anusayas severed by the abandonment of seeing cessation. Those that increase due to being neither objects nor associated refer to the wrong views, doubt, and their associated ignorance severed by the abandonment of seeing cessation, or if they are non-pervasive severed by the abandonment of seeing suffering and origination, or all the anusayas severed by the abandonment of seeing the path and cultivation. Regarding those citta-viprayukta-saṃskāras (心不相應行, non-associated formations), the defiled-object-related and pervasive anusayas severed by the abandonment of seeing cessation increase due to being objects but are not associated; the remaining anusayas, because they are not the objects of those (citta-viprayukta-saṃskāras), are not associated when they increase. It is the same for those severed by the abandonment of seeing the path. It is also the same for the indeterminate (不定系, Aniyata), the desire realm (欲界系, Kāmadhātu), 系, and the formless realm (無系). Are those anusayas that are defiled-object-related increased by being associated with objects? Answer: If the anusayas are increased by being associated with objects, then those anusayas are defiled-object-related. Some anusayas are defiled-object-related, but those anusayas are not increased by being associated with objects, referring to the pervasive anusayas that are related to different realms and grounds. What does this mean? It refers to those anusayas, the desire realm related to the form

界系、若諸隨眠欲界系緣無色界系、若諸隨眠色界系緣無色界系、若諸隨眠欲界系緣色無色界系。異地緣亦爾。諸隨眠無漏緣，彼隨眠相應故隨增耶？答若隨眠無漏緣彼隨眠相應故隨增。有隨眠相應故隨增彼隨眠非無漏緣，謂緣異界地遍行隨眠。此復云何？謂諸隨眠欲界系緣色界系、若諸隨眠欲界系緣無色界系、若諸隨眠色界系緣無色界系、若諸隨眠欲界系緣色無色界系。異地緣亦爾。

品類足論辯攝等品第六之一

有所知法、所識法、所通達法、所緣法、增上法。有色法、無色法，有見法、無見法，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，墮界法、不墮界法，有味著法、無味著法，耽嗜依法、出離依法，心法、非心法，心所法、非心所法，心相應法、心不相應法，心俱有法、非心俱有法，隨心轉法、非隨心轉法，心為因法、非心為因法，心為等無間法、非心為等無間法，心為所緣法、非心為所緣法，心為增上法、非心為增上法，心果法、非心果法，心異熟法、非心異熟法，業法、非業法，業相應法、業不相應法，業俱有法、非業俱有法，隨業轉法、非隨業轉法，業為因法、非業為因法，業為等無間法、非業為等無間法，業為所緣法、非業為所緣法，業

【現代漢語翻譯】現代漢語譯本界系：如果諸隨眠（Sui Mian，煩惱的潛在形式）是欲界系（Yu Jie Xi，屬於慾望領域的），它們是否以無系（Wu Xi，不屬於任何領域的）為緣？如果諸隨眠是無系，它們是否以無係爲緣？如果諸隨眠是欲界系，它們是否以色無系（Se Wu Xi，屬於物質領域但不屬於任何領域的）為緣？異地緣（Yi Di Yuan，不同領域的緣）也是如此。諸隨眠以無漏（Wu Lou，沒有煩惱）為緣，那麼這些隨眠是否因為相應而隨之增長？回答：如果隨眠以無漏為緣，那麼這些隨眠會因為相應而隨之增長。有些隨眠因為相應而隨之增長，但它們並非以無漏為緣，例如以異界地遍行隨眠為緣。這是什麼意思呢？意思是如果諸隨眠是欲界系，它們是否以無係爲緣？如果諸隨眠是欲界系，它們是否以無係爲緣？如果諸隨眠是無系，它們是否以無係爲緣？如果諸隨眠是欲界系，它們是否以色無係爲緣？異地緣也是如此。

《品類足論》（Pin Lei Zu Lun）辯攝等品第六之一

有所知法（You Suo Zhi Fa，可以被認知的事物）、所識法（Suo Shi Fa，可以被識別的事物）、所通達法（Suo Tong Da Fa，可以被理解的事物）、所緣法（Suo Yuan Fa，作為認知對象的事物）、增上法（Zeng Shang Fa，起增強作用的事物）。有色法（You Se Fa，有形的事物）、無色法（Wu Se Fa，無形的事物），有見法（You Jian Fa，可見的事物）、無見法（Wu Jian Fa，不可見的事物），有對法（You Dui Fa，有對礙的事物）、無對法（Wu Dui Fa，無對礙的事物），有漏法（You Lou Fa，有煩惱的事物）、無漏法（Wu Lou Fa，沒有煩惱的事物），有為法（You Wei Fa，有條件的事物）、無為法（Wu Wei Fa，無條件的事物），有諍法（You Zheng Fa，引起爭論的事物）、無諍法（Wu Zheng Fa，不引起爭論的事物），世間法（Shi Jian Fa，屬於世間的事物）、出世間法（Chu Shi Jian Fa，超越世間的事物），墮界法（Duo Jie Fa，屬於某個領域的事物）、不墮界法（Bu Duo Jie Fa，不屬於任何領域的事物），有味著法（You Wei Zhuo Fa，有貪著的事物）、無味著法（Wu Wei Zhuo Fa，沒有貪著的事物），耽嗜依法（Dan Shi Yi Fa，依賴於貪愛的事物）、出離依法（Chu Li Yi Fa，依賴於出離的事物），心法（Xin Fa，精神的事物）、非心法（Fei Xin Fa，非精神的事物），心所法（Xin Suo Fa，心的附屬物）、非心所法（Fei Xin Suo Fa，非心的附屬物），心相應法（Xin Xiang Ying Fa，與心相應的事物）、心不相應法（Xin Bu Xiang Ying Fa，與心不相應的事物），心俱有法（Xin Ju You Fa，與心同時存在的事物）、非心俱有法（Fei Xin Ju You Fa，非與心同時存在的事物），隨心轉法（Sui Xin Zhuan Fa，隨心變化的事物）、非隨心轉法（Fei Sui Xin Zhuan Fa，不隨心變化的事物），心為因法（Xin Wei Yin Fa，以心為因的事物）、非心為因法（Fei Xin Wei Yin Fa，非以心為因的事物），心為等無間法（Xin Wei Deng Wu Jian Fa，心作為等無間緣的事物）、非心為等無間法（Fei Xin Wei Deng Wu Jian Fa，非心作為等無間緣的事物），心為所緣法（Xin Wei Suo Yuan Fa，心作為所緣緣的事物）、非心為所緣法（Fei Xin Wei Suo Yuan Fa，非心作為所緣緣的事物），心為增上法（Xin Wei Zeng Shang Fa，心作為增上緣的事物）、非心為增上法（Fei Xin Wei Zeng Shang Fa，非心作為增上緣的事物），心果法（Xin Guo Fa，心的結果）、非心果法（Fei Xin Guo Fa，非心的結果），心異熟法（Xin Yi Shu Fa，心的異熟果）、非心異熟法（Fei Xin Yi Shu Fa，非心的異熟果），業法（Ye Fa，行為的事物）、非業法（Fei Ye Fa，非行為的事物），業相應法（Ye Xiang Ying Fa，與行為相應的事物）、業不相應法（Ye Bu Xiang Ying Fa，與行為不相應的事物），業俱有法（Ye Ju You Fa，與行為同時存在的事物）、非業俱有法（Fei Ye Ju You Fa，非與行為同時存在的事物），隨業轉法（Sui Ye Zhuan Fa，隨行為變化的事物）、非隨業轉法（Fei Sui Ye Zhuan Fa，不隨行為變化的事物），業為因法（Ye Wei Yin Fa，以行為因的事物）、非業為因法（Fei Ye Wei Yin Fa，非以行為因的事物），業為等無間法（Ye Wei Deng Wu Jian Fa，行為作為等無間緣的事物）、非業為等無間法（Fei Ye Wei Deng Wu Jian Fa，非行為作為等無間緣的事物），業為所緣法（Ye Wei Suo Yuan Fa，行為作為所緣緣的事物）、非業

【English Translation】 English version Realm-related: If certain latent tendencies (Sui Mian, potential forms of afflictions) are related to the desire realm (Yu Jie Xi, belonging to the realm of desire), are they conditioned by the unconditioned (Wu Xi, not belonging to any realm)? If certain latent tendencies are unconditioned, are they conditioned by the unconditioned? If certain latent tendencies are related to the desire realm, are they conditioned by the form-unconditioned (Se Wu Xi, belonging to the realm of form but not belonging to any realm)? The same applies to conditions from different realms (Yi Di Yuan, conditions from different realms). If latent tendencies are conditioned by the unconditioned (Wu Lou, without afflictions), do these latent tendencies increase because of their association? Answer: If latent tendencies are conditioned by the unconditioned, then these latent tendencies increase because of their association. Some latent tendencies increase because of their association, but they are not conditioned by the unconditioned, such as being conditioned by pervasive latent tendencies from different realms. What does this mean? It means if certain latent tendencies are related to the desire realm, are they conditioned by the unconditioned? If certain latent tendencies are related to the desire realm, are they conditioned by the unconditioned? If certain latent tendencies are unconditioned, are they conditioned by the unconditioned? If certain latent tendencies are related to the desire realm, are they conditioned by the form-unconditioned? The same applies to conditions from different realms.

《Abhidharmaprakaranapada-sastra》（Pin Lei Zu Lun） Chapter Six, Section One: On Comprehension and Inclusion, etc.

Knowable dharmas (You Suo Zhi Fa, things that can be known), cognizable dharmas (Suo Shi Fa, things that can be recognized), understandable dharmas (Suo Tong Da Fa, things that can be understood), object-related dharmas (Suo Yuan Fa, things that serve as objects of cognition), dominant dharmas (Zeng Shang Fa, things that have an enhancing effect). Form dharmas (You Se Fa, things with form), formless dharmas (Wu Se Fa, things without form), visible dharmas (You Jian Fa, things that are visible), invisible dharmas (Wu Jian Fa, things that are invisible), resistant dharmas (You Dui Fa, things with resistance), non-resistant dharmas (Wu Dui Fa, things without resistance), defiled dharmas (You Lou Fa, things with defilements), undefiled dharmas (Wu Lou Fa, things without defilements), conditioned dharmas (You Wei Fa, things that are conditioned), unconditioned dharmas (Wu Wei Fa, things that are unconditioned), contentious dharmas (You Zheng Fa, things that cause contention), non-contentious dharmas (Wu Zheng Fa, things that do not cause contention), mundane dharmas (Shi Jian Fa, things belonging to the world), supramundane dharmas (Chu Shi Jian Fa, things beyond the world), realm-bound dharmas (Duo Jie Fa, things belonging to a certain realm), realm-unbound dharmas (Bu Duo Jie Fa, things not belonging to any realm), dharmas with attachment (You Wei Zhuo Fa, things with attachment), dharmas without attachment (Wu Wei Zhuo Fa, things without attachment), dharmas dependent on craving (Dan Shi Yi Fa, things dependent on craving), dharmas dependent on renunciation (Chu Li Yi Fa, things dependent on renunciation), mind dharmas (Xin Fa, mental things), non-mind dharmas (Fei Xin Fa, non-mental things), mental factors (Xin Suo Fa, mental adjuncts), non-mental factors (Fei Xin Suo Fa, non-mental adjuncts), dharmas associated with mind (Xin Xiang Ying Fa, things associated with mind), dharmas not associated with mind (Xin Bu Xiang Ying Fa, things not associated with mind), dharmas co-arisen with mind (Xin Ju You Fa, things co-arisen with mind), dharmas not co-arisen with mind (Fei Xin Ju You Fa, things not co-arisen with mind), dharmas transforming with mind (Sui Xin Zhuan Fa, things transforming with mind), dharmas not transforming with mind (Fei Sui Xin Zhuan Fa, things not transforming with mind), dharmas with mind as cause (Xin Wei Yin Fa, things with mind as cause), dharmas without mind as cause (Fei Xin Wei Yin Fa, things without mind as cause), dharmas with mind as immediate cause (Xin Wei Deng Wu Jian Fa, things with mind as immediate cause), dharmas without mind as immediate cause (Fei Xin Wei Deng Wu Jian Fa, things without mind as immediate cause), dharmas with mind as object (Xin Wei Suo Yuan Fa, things with mind as object), dharmas without mind as object (Fei Xin Wei Suo Yuan Fa, things without mind as object), dharmas with mind as dominant condition (Xin Wei Zeng Shang Fa, things with mind as dominant condition), dharmas without mind as dominant condition (Fei Xin Wei Zeng Shang Fa, things without mind as dominant condition), mind-result dharmas (Xin Guo Fa, results of mind), non-mind-result dharmas (Fei Xin Guo Fa, non-results of mind), mind-vipaka dharmas (Xin Yi Shu Fa, vipaka results of mind), non-mind-vipaka dharmas (Fei Xin Yi Shu Fa, non-vipaka results of mind), karma dharmas (Ye Fa, things related to action), non-karma dharmas (Fei Ye Fa, things not related to action), dharmas associated with karma (Ye Xiang Ying Fa, things associated with action), dharmas not associated with karma (Ye Bu Xiang Ying Fa, things not associated with action), dharmas co-arisen with karma (Ye Ju You Fa, things co-arisen with action), dharmas not co-arisen with karma (Fei Ye Ju You Fa, things not co-arisen with action), dharmas transforming with karma (Sui Ye Zhuan Fa, things transforming with action), dharmas not transforming with karma (Fei Sui Ye Zhuan Fa, things not transforming with action), dharmas with karma as cause (Ye Wei Yin Fa, things with action as cause), dharmas without karma as cause (Fei Ye Wei Yin Fa, things without action as cause), dharmas with karma as immediate cause (Ye Wei Deng Wu Jian Fa, things with action as immediate cause), dharmas without karma as immediate cause (Fei Ye Wei Deng Wu Jian Fa, things without action as immediate cause), dharmas with karma as object (Ye Wei Suo Yuan Fa, things with action as object), non-karma

為增上法、非業為增上法，業果法、非業果法，業異熟法、非業異熟法，有法、非有法，有相應法、有不相應法，有俱有法、非有俱有法，隨有轉法、非隨有轉法，有為因法、非有為因法，有為等無間法、非有為等無間法，有為所緣法、非有為所緣法，有為增上法、非有為增上法，有果法、非有果法，有異熟法、非有異熟法，所遍知法、非所遍知法，所應斷法、非所應斷法，所應修法、非所應修法，所應證法、非所應證法，所應習法、非所應習法，有罪法、無罪法，黑法、白法，有覆法、無覆法，順退法、非順退法，有記法、無記法，已生法、非已生法，正生法、非正生法，已滅法、非已滅法，正滅法、非正滅法，緣起法、非緣起法，緣已生法、非緣已生法，因法、非因法，有因法、非有因法，因已生法、非因已生法，因相應法、因不相應法，結法、非結法，順結法、非順結法，取法、非取法，有執受法、無執受法，順取法、非順取法，煩惱法、非煩惱法，染污法、不染污法，雜染法、非雜染法，纏法、非纏法，所纏法、非所纏法，順纏法、非順纏法，有所緣法、無所緣法，有尋法、無尋法，有伺法、無伺法，有喜法、無喜法，有警覺法、無警覺法，有事法、無事法，有緣法、無緣法，有上法、無上法，遠法、近法，

【現代漢語翻譯】現代漢語譯本為增上法（adhipati-dhamma，起主導作用的法）、非業為增上法，業果法（kamma-vipāka-dhamma，由業產生的果報之法）、非業果法，業異熟法（kamma-vipāka-dhamma，由業產生的成熟之法）、非業異熟法，有法（atthi-dhamma，存在的法）、非有法，有相應法（sampayutta-dhamma，相應的法）、有不相應法，有俱有法（sahabhū-dhamma，同時存在的法）、非有俱有法，隨有轉法（anuvatti-dhamma，隨之運轉的法）、非隨有轉法，有為因法（hetu-dhamma，作為原因的法）、非有為因法，有為等無間法（samanantara-dhamma，作為等無間緣的法）、非有為等無間法，有為所緣法（ārammaṇa-dhamma，作為所緣的法）、非有為所緣法，有為增上法（adhipati-dhamma，作為增上緣的法）、非有為增上法，有果法（phala-dhamma，作為結果的法）、非有果法，有異熟法（vipāka-dhamma，作為異熟果的法）、非有異熟法，所遍知法（pariññeyya-dhamma，應當被完全理解的法）、非所遍知法，所應斷法（pahātabba-dhamma，應當被斷除的法）、非所應斷法，所應修法（bhāvetabba-dhamma，應當被修習的法）、非所應修法，所應證法（sacchikātabba-dhamma，應當被證悟的法）、非所應證法，所應習法（sevitabba-dhamma，應當被實踐的法）、非所應習法，有罪法（sāvajja-dhamma，有罪過的法）、無罪法，黑法（kaṇha-dhamma，不善的法）、白法（sukka-dhamma，善良的法），有覆法（sa-nivaraṇa-dhamma，被覆蓋的法）、無覆法，順退法（hānabhāgiya-dhamma，導致退步的法）、非順退法，有記法（byākata-dhamma，被記說的法）、無記法，已生法（uppanna-dhamma，已經生起的法）、非已生法，正生法（uppajjamāna-dhamma，正在生起的法）、非正生法，已滅法（niruddha-dhamma，已經滅去的法）、非已滅法，正滅法（nirujjhamāna-dhamma，正在滅去的法）、非正滅法，緣起法（paṭicca-samuppāda-dhamma，緣起之法）、非緣起法，緣已生法（paṭicca-uppanna-dhamma，緣已生之法）、非緣已生法，因法（hetu-dhamma，作為原因的法）、非因法，有因法（sahetuka-dhamma，有原因的法）、非有因法，因已生法（hetu-uppanna-dhamma，因已生之法）、非因已生法，因相應法（hetu-sampayutta-dhamma，與因相應的法）、因不相應法，結法（saṃyojana-dhamma，束縛之法）、非結法，順結法（saṃyojanīya-dhamma，順應束縛的法）、非順結法，取法（upādāna-dhamma，執取之法）、非取法，有執受法（sārammaṇa-dhamma，有執受的法）、無執受法，順取法（upādāniya-dhamma，順應執取的法）、非順取法，煩惱法（kilesa-dhamma，煩惱之法）、非煩惱法，染污法（saṃkiliṭṭha-dhamma，被染污的法）、不染污法，雜染法（sāsava-dhamma，雜染之法）、非雜染法，纏法（pariyutthāna-dhamma，纏縛之法）、非纏法，所纏法（pariyāpanna-dhamma，被纏縛的法）、非所纏法，順纏法（pariyutthāniya-dhamma，順應纏縛的法）、非順纏法，有所緣法（sārammaṇa-dhamma，有所緣的法）、無所緣法，有尋法（savitakka-dhamma，有尋的法）、無尋法，有伺法（savicāra-dhamma，有伺的法）、無伺法，有喜法（sapīti-dhamma，有喜悅的法）、無喜法，有警覺法（sappatigha-dhamma，有警覺的法）、無警覺法，有事法（sahetuka-dhamma，有事的法）、無事法，有緣法（sārammaṇa-dhamma，有緣的法）、無緣法，有上法（uttara-dhamma，有上的法）、無上法，遠法（dūra-dhamma，遠的法）、近法

【English Translation】 English version Adhipati-dhamma (dominant condition dhamma), not non-kamma as adhipati-dhamma; kamma-vipāka-dhamma (result of action dhamma), not non-kamma-vipāka-dhamma; kamma-vipāka-dhamma (ripening of action dhamma), not non-kamma-vipāka-dhamma; atthi-dhamma (existent dhamma), not non-atthi-dhamma; sampayutta-dhamma (associated dhamma), not non-sampayutta-dhamma; sahabhū-dhamma (co-arisen dhamma), not non-sahabhū-dhamma; anuvatti-dhamma (consequent dhamma), not non-anuvatti-dhamma; hetu-dhamma (cause dhamma), not non-hetu-dhamma; samanantara-dhamma (immediately contiguous dhamma), not non-samanantara-dhamma; ārammaṇa-dhamma (object dhamma), not non-ārammaṇa-dhamma; adhipati-dhamma (dominant condition dhamma), not non-adhipati-dhamma; phala-dhamma (result dhamma), not non-phala-dhamma; vipāka-dhamma (result dhamma), not non-vipāka-dhamma; pariññeyya-dhamma (to be fully understood dhamma), not non-pariññeyya-dhamma; pahātabba-dhamma (to be abandoned dhamma), not non-pahātabba-dhamma; bhāvetabba-dhamma (to be developed dhamma), not non-bhāvetabba-dhamma; sacchikātabba-dhamma (to be realized dhamma), not non-sacchikātabba-dhamma; sevitabba-dhamma (to be cultivated dhamma), not non-sevitabba-dhamma; sāvajja-dhamma (culpable dhamma), not non-sāvajja-dhamma; kaṇha-dhamma (dark dhamma), sukka-dhamma (bright dhamma); sa-nivaraṇa-dhamma (with hindrances dhamma), not non-sa-nivaraṇa-dhamma; hānabhāgiya-dhamma (leading to decline dhamma), not non-hānabhāgiya-dhamma; byākata-dhamma (defined dhamma), not non-byākata-dhamma; uppanna-dhamma (arisen dhamma), not non-uppanna-dhamma; uppajjamāna-dhamma (arising dhamma), not non-uppajjamāna-dhamma; niruddha-dhamma (ceased dhamma), not non-niruddha-dhamma; nirujjhamāna-dhamma (ceasing dhamma), not non-nirujjhamāna-dhamma; paṭicca-samuppāda-dhamma (dependent origination dhamma), not non-paṭicca-samuppāda-dhamma; paṭicca-uppanna-dhamma (dependently arisen dhamma), not non-paṭicca-uppanna-dhamma; hetu-dhamma (cause dhamma), not non-hetu-dhamma; sahetuka-dhamma (with cause dhamma), not non-sahetuka-dhamma; hetu-uppanna-dhamma (cause-arisen dhamma), not non-hetu-uppanna-dhamma; hetu-sampayutta-dhamma (cause-associated dhamma), not non-hetu-sampayutta-dhamma; saṃyojana-dhamma (fetter dhamma), not non-saṃyojana-dhamma; saṃyojanīya-dhamma (fettering dhamma), not non-saṃyojanīya-dhamma; upādāna-dhamma (clinging dhamma), not non-upādāna-dhamma; sārammaṇa-dhamma (with object dhamma), not non-sārammaṇa-dhamma; upādāniya-dhamma (clinging-related dhamma), not non-upādāniya-dhamma; kilesa-dhamma (defilement dhamma), not non-kilesa-dhamma; saṃkiliṭṭha-dhamma (defiled dhamma), not non-saṃkiliṭṭha-dhamma; sāsava-dhamma (with influxes dhamma), not non-sāsava-dhamma; pariyutthāna-dhamma (obsession dhamma), not non-pariyutthāna-dhamma; pariyāpanna-dhamma (overtaken dhamma), not non-pariyāpanna-dhamma; pariyutthāniya-dhamma (obsessive dhamma), not non-pariyutthāniya-dhamma; sārammaṇa-dhamma (with object dhamma), not non-sārammaṇa-dhamma; savitakka-dhamma (with initial application dhamma), not non-savitakka-dhamma; savicāra-dhamma (with sustained application dhamma), not non-savicāra-dhamma; sapīti-dhamma (with joy dhamma), not non-sapīti-dhamma; sappatigha-dhamma (with resistance dhamma), not non-sappatigha-dhamma; sahetuka-dhamma (with cause dhamma), not non-sahetuka-dhamma; sārammaṇa-dhamma (with object dhamma), not non-sārammaṇa-dhamma; uttara-dhamma (superior dhamma), not non-uttara-dhamma; dūra-dhamma (distant dhamma), near dhamma

有量法、無量法，見法、非見法，見處法、非見處法，見相應法、見不相應法，異生法法、非異生法法，共異生法、不共異生法，定法、非定法，順熱惱法、非順熱惱法，根法、非根法，聖諦所攝法、非聖諦所攝法，俱有法、非俱有法，相應法、不相應法，果法、非果法，有果法、無果法，異熟法、非異熟法，有異熟法、無異熟法，因緣法、非因緣法，有因緣法、無因緣法，離法、非離法，有離法、無離法，相續法、非相續法，有相續法、無相續法。

有三法，謂善法、不善法、無記法。學法、無學法、非學非無學法。見所斷法、修所斷法、非所斷法。見所斷為因法、修所斷為因法、非所斷為因法。有見有對法、無見有對法、無見無對法。異熟法、異熟法法、非異熟非異熟法法。劣法、中法、妙法。小法、大法、無量法。可意法、不可意法、非可意非不可意法。樂俱行法、苦俱行法、不苦不樂俱行法。俱生法、俱住法、俱滅法。非俱生法、非俱住法、非俱滅法。心俱生法、心俱住法、心俱滅法。非心俱生法、非心俱住法、非心俱滅法。有三界，謂欲界、恚界、害界。復有三界，謂出離界、無恚界、無害界。復有三界，謂欲界、色界、無色界。復有三界，謂色界、無色界、滅界。有三有，謂欲有、色有、無色有。

【現代漢語翻譯】現代漢語譯本：有可度量的法（有量法）、不可度量的法（無量法），可見的法（見法）、不可見的法（非見法），能被看見之處的法（見處法）、不能被看見之處的法（非見處法），與見解相應的法（見相應法）、與見解不相應的法（見不相應法），屬於凡夫的法（異生法法）、不屬於凡夫的法（非異生法法），凡夫共有的法（共異生法）、凡夫不共有的法（不共異生法），確定的法（定法）、不確定的法（非定法），順應煩惱的法（順熱惱法）、不順應煩惱的法（非順熱惱法），作為根本的法（根法）、不作為根本的法（非根法），被聖諦所包含的法（聖諦所攝法）、不被聖諦所包含的法（非聖諦所攝法），同時存在的法（俱有法）、不同時存在的法（非俱有法），相應的法（相應法）、不相應的法（不相應法），作為結果的法（果法）、不作為結果的法（非果法），有結果的法（有果法）、沒有結果的法（無果法），作為異熟果報的法（異熟法）、不作為異熟果報的法（非異熟法），有異熟果報的法（有異熟法）、沒有異熟果報的法（無異熟法），作為因緣的法（因緣法）、不作為因緣的法（非因緣法），有因緣的法（有因緣法）、沒有因緣的法（無因緣法），遠離的法（離法）、不遠離的法（非離法），有遠離的法（有離法）、沒有遠離的法（無離法），相續的法（相續法）、不相續的法（非相續法），有相續的法（有相續法）、沒有相續的法（無相續法）。

有三種法，即善法、不善法、無記法。有需要學習的法（學法）、不需要學習的法（無學法）、既非需要學習也非不需要學習的法（非學非無學法）。有見道所斷的法（見所斷法）、修道所斷的法（修所斷法）、非所斷的法。見道所斷為因的法（見所斷為因法）、修道所斷為因的法（修所斷為因法）、非所斷為因的法。可見且有對礙的法（有見有對法）、不可見但有對礙的法（無見有對法）、不可見且無對礙的法（無見無對法）。作為異熟果報的法（異熟法）、屬於異熟果報的法（異熟法法）、非異熟也非屬於異熟果報的法（非異熟非異熟法法）。低劣的法（劣法）、中等的法（中法）、殊勝的法（妙法）。小的法（小法）、大的法（大法）、無量的法（無量法）。令人喜愛的法（可意法）、令人不喜愛的法（不可意法）、既非令人喜愛也非令人不喜愛的法（非可意非不可意法）。與快樂一同生起的法（樂俱行法）、與痛苦一同生起的法（苦俱行法）、與不苦不樂一同生起的法（不苦不樂俱行法）。一同生起的法（俱生法）、一同存在的法（俱住法）、一同滅去的法（俱滅法）。非一同生起的法（非俱生法）、非一同存在的法（非俱住法）、非一同滅去的法（非俱滅法）。與心一同生起的法（心俱生法）、與心一同存在的法（心俱住法）、與心一同滅去的法（心俱滅法）。非與心一同生起的法（非心俱生法）、非與心一同存在的法（非心俱住法）、非與心一同滅去的法（非心俱滅法）。

有三種界，即欲界（Kamadhatu）、嗔恚界（Krodhadhatu）、損害界（Vihimsadhatu）。又有三種界，即出離界（Nekkhamadhatu）、無嗔恚界（Avyapadadhatu）、無損害界（Avihimsadhatu）。又有三種界，即欲界（Kamadhatu）、色界（Rupadhatu）、無色界（Arupadhatu）。又有三種界，即色界（Rupadhatu）、無色界（Arupadhatu）、滅界（Nirodhadhatu）。有三種有，即欲有（Kamabhava）、色有（Rupabhava）、無色有（Arupabhava）。

【English Translation】 English version: There are measurable dharmas (有量法, a measurable dharma), immeasurable dharmas (無量法, an immeasurable dharma), visible dharmas (見法, a visible dharma), invisible dharmas (非見法, an invisible dharma), dharmas in the visible realm (見處法, a dharma in the visible realm), dharmas not in the visible realm (非見處法, a dharma not in the visible realm), dharmas corresponding to views (見相應法, a dharma corresponding to views), dharmas not corresponding to views (見不相應法, a dharma not corresponding to views), dharmas pertaining to ordinary beings (異生法法, a dharma pertaining to ordinary beings), dharmas not pertaining to ordinary beings (非異生法法, a dharma not pertaining to ordinary beings), dharmas common to ordinary beings (共異生法, a dharma common to ordinary beings), dharmas not common to ordinary beings (不共異生法, a dharma not common to ordinary beings), definite dharmas (定法, a definite dharma), indefinite dharmas (非定法, an indefinite dharma), dharmas conducive to affliction (順熱惱法, a dharma conducive to affliction), dharmas not conducive to affliction (非順熱惱法, a dharma not conducive to affliction), root dharmas (根法, a root dharma), non-root dharmas (非根法, a non-root dharma), dharmas included in the Noble Truths (聖諦所攝法, a dharma included in the Noble Truths), dharmas not included in the Noble Truths (非聖諦所攝法, a dharma not included in the Noble Truths), co-existent dharmas (俱有法, a co-existent dharma), non-co-existent dharmas (非俱有法, a non-co-existent dharma), corresponding dharmas (相應法, a corresponding dharma), non-corresponding dharmas (不相應法, a non-corresponding dharma), resultant dharmas (果法, a resultant dharma), non-resultant dharmas (非果法, a non-resultant dharma), dharmas with results (有果法, a dharma with results), dharmas without results (無果法, a dharma without results), dharmas of vipaka (異熟法, dharmas of vipaka), dharmas not of vipaka (非異熟法, dharmas not of vipaka), dharmas with vipaka (有異熟法, dharmas with vipaka), dharmas without vipaka (無異熟法, dharmas without vipaka), causal dharmas (因緣法, causal dharmas), non-causal dharmas (非因緣法, non-causal dharmas), dharmas with causes (有因緣法, dharmas with causes), dharmas without causes (無因緣法, dharmas without causes), detached dharmas (離法, detached dharmas), non-detached dharmas (非離法, non-detached dharmas), dharmas with detachment (有離法, dharmas with detachment), dharmas without detachment (無離法, dharmas without detachment), continuous dharmas (相續法, continuous dharmas), non-continuous dharmas (非相續法, non-continuous dharmas), dharmas with continuity (有相續法, dharmas with continuity), dharmas without continuity (無相續法, dharmas without continuity).

There are three types of dharmas: wholesome dharmas, unwholesome dharmas, and neutral dharmas. There are dharmas to be learned, dharmas not to be learned, and dharmas that are neither to be learned nor not to be learned. There are dharmas to be abandoned by seeing, dharmas to be abandoned by cultivation, and dharmas not to be abandoned. There are dharmas with causes to be abandoned by seeing, dharmas with causes to be abandoned by cultivation, and dharmas with causes not to be abandoned. There are visible and resistant dharmas, invisible but resistant dharmas, and invisible and non-resistant dharmas. There are dharmas of vipaka, dharmas belonging to vipaka, and dharmas that are neither vipaka nor belonging to vipaka. There are inferior dharmas, middling dharmas, and excellent dharmas. There are small dharmas, large dharmas, and immeasurable dharmas. There are agreeable dharmas, disagreeable dharmas, and dharmas that are neither agreeable nor disagreeable. There are dharmas accompanied by pleasure, dharmas accompanied by pain, and dharmas accompanied by neither pain nor pleasure. There are dharmas that arise together, dharmas that abide together, and dharmas that cease together. There are dharmas that do not arise together, dharmas that do not abide together, and dharmas that do not cease together. There are dharmas that arise together with the mind, dharmas that abide together with the mind, and dharmas that cease together with the mind. There are dharmas that do not arise together with the mind, dharmas that do not abide together with the mind, and dharmas that do not cease together with the mind.

There are three realms: the realm of desire (Kamadhatu), the realm of anger (Krodhadhatu), and the realm of harm (Vihimsadhatu). Again, there are three realms: the realm of renunciation (Nekkhamadhatu), the realm of non-anger (Avyapadadhatu), and the realm of non-harm (Avihimsadhatu). Again, there are three realms: the realm of desire (Kamadhatu), the realm of form (Rupadhatu), and the formless realm (Arupadhatu). Again, there are three realms: the realm of form (Rupadhatu), the formless realm (Arupadhatu), and the realm of cessation (Nirodhadhatu). There are three types of existence: existence in the realm of desire (Kamabhava), existence in the realm of form (Rupabhava), and existence in the formless realm (Arupabhava).

有三漏，謂欲漏、有漏、無明漏。有三世，謂過去世、未來世、現在世。有三言依事，謂過去言依事、未來言依事、現在言依事。有三苦性，謂苦苦性、壞苦性、行苦性。有三法，謂有尋有伺法、無尋唯伺法、無尋無伺法。有三地，謂有尋有伺地、無尋唯伺地、無尋無伺地。有三業，謂身業、語業、意業。復有三業，謂善業、不善業、無記業。復有三業，謂學業、無學業、非學非無學業。復有三業，謂見所斷業、修所斷業、非所斷業。復有三業，謂順現法受業、順次生受業、順后次受業。復有三業，謂順樂受業、順苦受業、順不苦不樂受業。

有四念住，謂身念住、受念住、心念住、法念住。有四正斷，謂為令已生惡不善法得永斷故勤修正斷、為令未生惡不善法永不生故勤修正斷、為令未生善法生故勤修正斷、為令已生善法堅住不忘修滿倍復增廣智作證故勤修正斷。有四神足，謂欲三摩地斷行成就神足、勤三摩地斷行成就神足、心三摩地斷行成就神足、觀三摩地斷行成就神足。有四靜慮，謂初靜慮、第二靜慮、第三靜慮、第四靜慮。有四聖諦，謂苦聖諦、集聖諦、滅聖諦、道聖諦。有四無量，謂慈無量、悲無量、喜無量、舍無量。有四無色，謂空無邊處，識無邊處，無所有處，非想非非想處。有四聖種，謂隨所

【現代漢語翻譯】現代漢語譯本：有三種漏（Asrava），即欲漏（Kama-asrava，對感官快樂的執著）、有漏（Bhava-asrava，對存在的執著）、無明漏（Avidya-asrava，對真理的無知）。有三種世（kala），即過去世（Atita-kala）、未來世（Anagata-kala）、現在世（Vartamana-kala）。有三種言依事，即過去言依事、未來言依事、現在言依事。有三種苦性（Dukkha），即苦苦性（Dukkha-dukkha，直接的痛苦）、壞苦性（Viparinama-dukkha，由變化引起的痛苦）、行苦性（Sankhara-dukkha，由存在本身引起的痛苦）。有三種法（Dharma），即有尋有伺法（Vitarka-vicara，有粗略和精細思維的法）、無尋唯伺法（Avitarka-vicara-matra，只有精細思維的法）、無尋無伺法（Avitarka-avicara，沒有粗略和精細思維的法）。有三種地（Bhumi），即有尋有伺地（Vitarka-vicara-bhumi，有粗略和精細思維的地）、無尋唯伺地（Avitarka-vicara-matra-bhumi，只有精細思維的地）、無尋無伺地（Avitarka-avicara-bhumi，沒有粗略和精細思維的地）。有三種業（Karma），即身業（Kaya-karma，身體的行為）、語業（Vak-karma，語言的行為）、意業（Manas-karma，思想的行為）。又有三種業，即善業（Kusala-karma，好的行為）、不善業（Akusala-karma，不好的行為）、無記業（Avyakrta-karma，既非好也非壞的行為）。又有三種業，即學業（Saiksa-karma，學習者的行為）、無學業（Asaiksa-karma，已完成學習者的行為）、非學非無學業（Naiva-saiksa-nasiksa-karma，非學習者也非已完成學習者的行為）。又有三種業，即見所斷業（Drshti-heya-karma，通過見道斷除的業）、修所斷業（Bhavana-heya-karma，通過修道斷除的業）、非所斷業（Na-heya-karma，無法斷除的業）。又有三種業，即順現法受業（Drsta-dharma-vedaniya-karma，在今生體驗果報的業）、順次生受業（Upapadya-vedaniya-karma，在來生體驗果報的業）、順后次受業（Aparaparya-vedaniya-karma，在更遠的未來體驗果報的業）。又有三種業，即順樂受業（Sukha-vedaniya-karma，帶來快樂體驗的業）、順苦受業（Dukkha-vedaniya-karma，帶來痛苦體驗的業）、順不苦不樂受業（Aduhkha-asukha-vedaniya-karma，帶來非苦非樂體驗的業）。有四念住（Smrtyupasthana），即身念住（Kaya-smrtyupasthana，對身體的覺察）、受念住（Vedana-smrtyupasthana，對感受的覺察）、心念住（Citta-smrtyupasthana，對心的覺察）、法念住（Dharma-smrtyupasthana，對法的覺察）。有四正斷（Samyak-pradhana），即爲了使已產生的惡不善法永遠斷除而勤奮地修正斷、爲了使未產生的惡不善法永遠不產生而勤奮地修正斷、爲了使未產生的善法產生而勤奮地修正斷、爲了使已產生的善法堅固不忘、修滿、倍增、擴大、增長智慧、作證而勤奮地修正斷。有四神足（Rddhipada），即欲三摩地斷行成就神足（Chanda-samadhi-pradhana-samskara-samannagata-rddhipada，通過願望獲得的三摩地）、勤三摩地斷行成就神足（Virya-samadhi-pradhana-samskara-samannagata-rddhipada，通過努力獲得的三摩地）、心三摩地斷行成就神足（Citta-samadhi-pradhana-samskara-samannagata-rddhipada，通過心念獲得的三摩地）、觀三摩地斷行成就神足（Mimamsa-samadhi-pradhana-samskara-samannagata-rddhipada，通過觀察獲得的三摩地）。有四靜慮（Dhyana），即初靜慮（Prathama-dhyana）、第二靜慮（Dvitiya-dhyana）、第三靜慮（Tritiya-dhyana）、第四靜慮（Caturtha-dhyana）。有四聖諦（Arya-satya），即苦聖諦（Dukkha-arya-satya，關於苦的真理）、集聖諦（Samudaya-arya-satya，關於苦的起因的真理）、滅聖諦（Nirodha-arya-satya，關於苦的止息的真理）、道聖諦（Marga-arya-satya，關於通往苦的止息的道路的真理）。有四無量（Apramana），即慈無量（Maitri-apramana，無限的慈愛）、悲無量（Karuna-apramana，無限的悲憫）、喜無量（Mudita-apramana，無限的喜悅）、舍無量（Upeksa-apramana，無限的平靜）。有四無色（Arupadhatu），即空無邊處（Akasanantyayatana，對無限空間的冥想）、識無邊處（Vijnananantyayatana，對無限意識的冥想）、無所有處（Akincanyayatana，對一無所有的冥想）、非想非非想處（Naivasamjnanasamjnatayatana，既非有想也非無想的冥想）。有四聖種（Aryavamsa），即隨所

【English Translation】 English version: There are three outflows (Asrava), namely the outflow of desire (Kama-asrava, attachment to sensual pleasures), the outflow of becoming (Bhava-asrava, attachment to existence), and the outflow of ignorance (Avidya-asrava, ignorance of the truth). There are three times (kala), namely the past (Atita-kala), the future (Anagata-kala), and the present (Vartamana-kala). There are three kinds of speech based on events, namely speech about past events, speech about future events, and speech about present events. There are three characteristics of suffering (Dukkha), namely the suffering of suffering (Dukkha-dukkha, direct pain), the suffering of change (Viparinama-dukkha, suffering caused by change), and the suffering of conditioned states (Sankhara-dukkha, suffering caused by existence itself). There are three types of phenomena (Dharma), namely phenomena with initial and sustained application of thought (Vitarka-vicara, phenomena with gross and subtle thinking), phenomena with only sustained application of thought (Avitarka-vicara-matra, phenomena with only subtle thinking), and phenomena without initial or sustained application of thought (Avitarka-avicara, phenomena without gross or subtle thinking). There are three planes (Bhumi), namely the plane with initial and sustained application of thought (Vitarka-vicara-bhumi, the plane with gross and subtle thinking), the plane with only sustained application of thought (Avitarka-vicara-matra-bhumi, the plane with only subtle thinking), and the plane without initial or sustained application of thought (Avitarka-avicara-bhumi, the plane without gross or subtle thinking). There are three types of actions (Karma), namely bodily action (Kaya-karma, actions of the body), verbal action (Vak-karma, actions of speech), and mental action (Manas-karma, actions of the mind). Again, there are three types of actions, namely wholesome action (Kusala-karma, good actions), unwholesome action (Akusala-karma, bad actions), and neutral action (Avyakrta-karma, actions that are neither good nor bad). Again, there are three types of actions, namely the action of a trainee (Saiksa-karma, actions of a learner), the action of one beyond training (Asaiksa-karma, actions of one who has completed training), and the action of neither a trainee nor one beyond training (Naiva-saiksa-nasiksa-karma, actions of neither a learner nor one who has completed training). Again, there are three types of actions, namely actions to be abandoned by seeing (Drshti-heya-karma, actions abandoned through the path of seeing), actions to be abandoned by cultivation (Bhavana-heya-karma, actions abandoned through the path of cultivation), and actions not to be abandoned (Na-heya-karma, actions that cannot be abandoned). Again, there are three types of actions, namely actions ripening in this very life (Drsta-dharma-vedaniya-karma, actions experienced in the present life), actions ripening in the next life (Upapadya-vedaniya-karma, actions experienced in the next life), and actions ripening in subsequent lives (Aparaparya-vedaniya-karma, actions experienced in the distant future). Again, there are three types of actions, namely actions ripening to pleasant feeling (Sukha-vedaniya-karma, actions that bring pleasant experiences), actions ripening to painful feeling (Dukkha-vedaniya-karma, actions that bring painful experiences), and actions ripening to neither-pleasant-nor-painful feeling (Aduhkha-asukha-vedaniya-karma, actions that bring neither pleasant nor painful experiences). There are four foundations of mindfulness (Smrtyupasthana), namely mindfulness of the body (Kaya-smrtyupasthana, awareness of the body), mindfulness of feeling (Vedana-smrtyupasthana, awareness of feelings), mindfulness of mind (Citta-smrtyupasthana, awareness of the mind), and mindfulness of phenomena (Dharma-smrtyupasthana, awareness of phenomena). There are four right exertions (Samyak-pradhana), namely exertion to prevent the arising of unarisen unwholesome states, exertion to abandon arisen unwholesome states, exertion to cultivate unarisen wholesome states, and exertion to maintain and increase arisen wholesome states. There are four bases of spiritual power (Rddhipada), namely the base of spiritual power consisting of concentration due to desire (Chanda-samadhi-pradhana-samskara-samannagata-rddhipada, samadhi attained through desire), the base of spiritual power consisting of concentration due to effort (Virya-samadhi-pradhana-samskara-samannagata-rddhipada, samadhi attained through effort), the base of spiritual power consisting of concentration due to mind (Citta-samadhi-pradhana-samskara-samannagata-rddhipada, samadhi attained through mind), and the base of spiritual power consisting of concentration due to investigation (Mimamsa-samadhi-pradhana-samskara-samannagata-rddhipada, samadhi attained through investigation). There are four meditative absorptions (Dhyana), namely the first dhyana (Prathama-dhyana), the second dhyana (Dvitiya-dhyana), the third dhyana (Tritiya-dhyana), and the fourth dhyana (Caturtha-dhyana). There are four noble truths (Arya-satya), namely the noble truth of suffering (Dukkha-arya-satya, the truth about suffering), the noble truth of the origin of suffering (Samudaya-arya-satya, the truth about the cause of suffering), the noble truth of the cessation of suffering (Nirodha-arya-satya, the truth about the end of suffering), and the noble truth of the path to the cessation of suffering (Marga-arya-satya, the truth about the path leading to the end of suffering). There are four immeasurables (Apramana), namely immeasurable loving-kindness (Maitri-apramana, boundless loving-kindness), immeasurable compassion (Karuna-apramana, boundless compassion), immeasurable sympathetic joy (Mudita-apramana, boundless joy), and immeasurable equanimity (Upeksa-apramana, boundless equanimity). There are four formless realms (Arupadhatu), namely the sphere of infinite space (Akasanantyayatana, meditation on infinite space), the sphere of infinite consciousness (Vijnananantyayatana, meditation on infinite consciousness), the sphere of nothingness (Akincanyayatana, meditation on nothingness), and the sphere of neither perception nor non-perception (Naivasamjnanasamjnatayatana, meditation on neither perception nor non-perception). There are four noble lineages (Aryavamsa), namely being content with whatever

得衣喜足聖種、隨所得食喜足聖種、隨所得臥具喜足聖種、樂斷樂修聖種。有四沙門果，謂預流果、一來果、不還果、阿羅漢果。有四智，謂法智、類智、他心智、世俗智。復有四智，謂苦智、集智、滅智、道智。有四無礙解，謂法無礙解、義無礙解、詞無礙解、辯無礙解。有四緣，謂因緣、等無間緣、所緣緣、增上緣。有四食，謂段食若粗若細、觸食、意思食、識食。有四瀑流，謂欲瀑流、有瀑流、見瀑流、無明瀑流。有四軛，謂欲軛、有軛、見軛、無明軛。有四取，謂欲取、見取、戒禁取、我語取。有四法，謂過去法、未來法、現在法、非過去非未來非現在法。復有四法，謂欲界系法、色界系法、無色界系法、不繫法。復有四法，謂善為因法、不善為因法、無記為因法、非善為因非不善為因非無記為因法。復有四法，謂緣有所緣法、緣無所緣法、緣有所緣緣無所緣法、非緣有所緣非緣無所緣法。

有五蘊，謂色蘊、受蘊、想蘊、行蘊、識蘊。有五取蘊，謂色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。有五趣，謂捺落迦趣、傍生趣、鬼趣、人趣天、趣。有五煩惱部，謂見苦所斷煩惱部、見集所斷煩惱部、見滅所斷煩惱部、見道所斷煩惱部、修所斷煩惱部。有五法，謂色法、心法、心所法、心不相應行法、無為

【現代漢語翻譯】現代漢語譯本：有四種聖種（ariya-vamsa）：對於所得到的衣服感到滿足的聖種，對於所得到的食物感到滿足的聖種，對於所得到的臥具感到滿足的聖種，以及樂於斷除煩惱和樂於修行的聖種。有四種沙門果（sāmañña-phala）：即預流果（sotāpatti-phala）、一來果（sakadāgāmi-phala）、不還果（anāgāmi-phala）和阿羅漢果（arahatta-phala）。有四種智（ñāṇa）：即法智（dhamma-ñāṇa）、類智（anvaya-ñāṇa）、他心智（paracitta-ñāṇa）和世俗智（sammuti-ñāṇa）。又有四種智：即苦智（dukkha-ñāṇa）、集智（samudaya-ñāṇa）、滅智（nirodha-ñāṇa）和道智（magga-ñāṇa）。有四種無礙解（paṭisambhidā）：即法無礙解（dhamma-paṭisambhidā）、義無礙解（attha-paṭisambhidā）、詞無礙解（nirutti-paṭisambhidā）和辯無礙解（paṭibhāna-paṭisambhidā）。有四種緣（paccaya）：即因緣（hetu-paccaya）、等無間緣（samanantara-paccaya）、所緣緣（ārammaṇa-paccaya）和增上緣（adhipati-paccaya）。有四種食（āhāra）：即段食（kabalīkāra āhāra），無論是粗的還是細的、觸食（phassa āhāra）、意思食（manosañcetanā āhāra）和識食（viññāṇa āhāra）。有四種瀑流（ogha）：即欲瀑流（kāmogha）、有瀑流（bhavogha）、見瀑流（diṭṭhogha）和無明瀑流（avijjogha）。有四種軛（yoga）：即欲軛（kāma-yoga）、有軛（bhava-yoga）、見軛（diṭṭhi-yoga）和無明軛（avijjā-yoga）。有四種取（upādāna）：即欲取（kāmupādāna）、見取（diṭṭhupādāna）、戒禁取（sīlabbatupādāna）和我語取（attavādupādāna）。有四種法（dhamma）：即過去法（atīta dhamma）、未來法（anāgata dhamma）、現在法（paccuppanna dhamma）和非過去非未來非現在法（na atīta nānagata na paccuppanna dhamma）。又有四種法：即欲界系法（kāmadhātu-saṃyutta dhamma）、界系法（rūpadhātu-saṃyutta dhamma）、無界系法（arūpadhātu-saṃyutta dhamma）、不繫法（asamyutta dhamma）。又有四種法：即善為因法（kusala hetuka dhamma）、不善為因法（akusala hetuka dhamma）、無記為因法（abyākata hetuka dhamma）、非善為因非不善為因非無記為因法（na kusala hetuka na akusala hetuka na abyākata hetuka dhamma）。又有四種法：即緣有所緣法（ārammaṇa dhamma）、緣無所緣法（anārammaṇa dhamma）、緣有所緣緣無所緣法（ārammaṇūpanissaya dhamma anārammaṇūpanissaya dhamma）、非緣有所緣非緣無所緣法（na ārammaṇūpanissaya na anārammaṇūpanissaya dhamma）。有五蘊（pañcakkhandha）：即色蘊（rūpakkhandha）、受蘊（vedanākkhandha）、想蘊（saññākkhandha）、行蘊（saṅkhārakkhandha）和識蘊（viññāṇakkhandha）。有五取蘊（pañcupādānakkhandha）：即色取蘊（rūpupādānakkhandha）、受取蘊（vedanupādānakkhandha）、想取蘊（saññupādānakkhandha）、行取蘊（saṅkhārupādānakkhandha）和識取蘊（viññāṇupādānakkhandha）。有五趣（pañca gati）：即捺落迦趣（naraka gati，地獄）、傍生趣（tiracchāna gati，畜生）、鬼趣（peta gati，餓鬼）、人趣（manussa gati，人）和天趣（deva gati，天）。有五煩惱部（pañca kilesa-bhāgiya）：即見苦所斷煩惱部（dukkhadarśana-pahātabba kilesa-bhāgiya）、見集所斷煩惱部（samudayadarśana-pahātabba kilesa-bhāgiya）、見滅所斷煩惱部（nirodhadarśana-pahātabba kilesa-bhāgiya）、見道所斷煩惱部（maggadarśana-pahātabba kilesa-bhāgiya）和修所斷煩惱部（bhāvanā-pahātabba kilesa-bhāgiya）。有五法（pañca dhamma）：即色法（rūpa dhamma）、心法（citta dhamma）、心所法（cetasika dhamma）、心不相應行法（citta-vippayutta-saṅkhāra dhamma）和無為（asankhata）。

【English Translation】 English version: There are four noble lineages (ariya-vamsa): contentment with robes, contentment with food, contentment with lodging, and delight in abandoning and cultivating. There are four fruits of recluseship (sāmañña-phala): namely, the fruit of stream-entry (sotāpatti-phala), the fruit of once-returning (sakadāgāmi-phala), the fruit of non-returning (anāgāmi-phala), and the fruit of arahantship (arahatta-phala). There are four kinds of knowledge (ñāṇa): namely, knowledge of the Dhamma (dhamma-ñāṇa), knowledge by inference (anvaya-ñāṇa), knowledge of the minds of others (paracitta-ñāṇa), and conventional knowledge (sammuti-ñāṇa). Again, there are four kinds of knowledge: namely, knowledge of suffering (dukkha-ñāṇa), knowledge of the origin (samudaya-ñāṇa), knowledge of cessation (nirodha-ñāṇa), and knowledge of the path (magga-ñāṇa). There are four kinds of unobstructed knowledge (paṭisambhidā): namely, unobstructed knowledge of the Dhamma (dhamma-paṭisambhidā), unobstructed knowledge of meaning (attha-paṭisambhidā), unobstructed knowledge of language (nirutti-paṭisambhidā), and unobstructed knowledge of eloquence (paṭibhāna-paṭisambhidā). There are four conditions (paccaya): namely, root condition (hetu-paccaya), immediately proximate condition (samanantara-paccaya), object condition (ārammaṇa-paccaya), and dominance condition (adhipati-paccaya). There are four kinds of nutriment (āhāra): namely, material food whether coarse or fine (kabalīkāra āhāra), contact (phassa āhāra), mental volition (manosañcetanā āhāra), and consciousness (viññāṇa āhāra). There are four floods (ogha): namely, the flood of sensual desire (kāmogha), the flood of becoming (bhavogha), the flood of views (diṭṭhogha), and the flood of ignorance (avijjogha). There are four yokes (yoga): namely, the yoke of sensual desire (kāma-yoga), the yoke of becoming (bhava-yoga), the yoke of views (diṭṭhi-yoga), and the yoke of ignorance (avijjā-yoga). There are four kinds of clinging (upādāna): namely, clinging to sensual pleasures (kāmupādāna), clinging to views (diṭṭhupādāna), clinging to rules and rituals (sīlabbatupādāna), and clinging to a doctrine of self (attavādupādāna). There are four kinds of phenomena (dhamma): namely, past phenomena (atīta dhamma), future phenomena (anāgata dhamma), present phenomena (paccuppanna dhamma), and phenomena that are neither past nor future nor present (na atīta nānagata na paccuppanna dhamma). Again, there are four kinds of phenomena: namely, phenomena connected with the realm of desire (kāmadhātu-saṃyutta dhamma), phenomena connected with the ** realm (rūpadhātu-saṃyutta dhamma), phenomena connected with the formless ** realm (arūpadhātu-saṃyutta dhamma), and unassociated phenomena (asamyutta dhamma). Again, there are four kinds of phenomena: namely, phenomena with wholesome roots (kusala hetuka dhamma), phenomena with unwholesome roots (akusala hetuka dhamma), phenomena with indeterminate roots (abyākata hetuka dhamma), and phenomena that are neither with wholesome roots nor with unwholesome roots nor with indeterminate roots (na kusala hetuka na akusala hetuka na abyākata hetuka dhamma). Again, there are four kinds of phenomena: namely, phenomena with an object (ārammaṇa dhamma), phenomena without an object (anārammaṇa dhamma), phenomena conditioned by an object and phenomena unconditioned by an object (ārammaṇūpanissaya dhamma anārammaṇūpanissaya dhamma), and phenomena neither conditioned by an object nor unconditioned by an object (na ārammaṇūpanissaya na anārammaṇūpanissaya dhamma). There are five aggregates (pañcakkhandha): namely, the aggregate of form (rūpakkhandha), the aggregate of feeling (vedanākkhandha), the aggregate of perception (saññākkhandha), the aggregate of mental formations (saṅkhārakkhandha), and the aggregate of consciousness (viññāṇakkhandha). There are five aggregates of clinging (pañcupādānakkhandha): namely, the aggregate of clinging to form (rūpupādānakkhandha), the aggregate of clinging to feeling (vedanupādānakkhandha), the aggregate of clinging to perception (saññupādānakkhandha), the aggregate of clinging to mental formations (saṅkhārupādānakkhandha), and the aggregate of clinging to consciousness (viññāṇupādānakkhandha). There are five destinations (pañca gati): namely, the destination of hell (naraka gati), the destination of animals (tiracchāna gati), the destination of ghosts (peta gati), the destination of humans (manussa gati), and the destination of gods (deva gati). There are five divisions of defilements (pañca kilesa-bhāgiya): namely, defilements to be abandoned by seeing suffering (dukkhadarśana-pahātabba kilesa-bhāgiya), defilements to be abandoned by seeing the origin (samudayadarśana-pahātabba kilesa-bhāgiya), defilements to be abandoned by seeing cessation (nirodhadarśana-pahātabba kilesa-bhāgiya), defilements to be abandoned by seeing the path (maggadarśana-pahātabba kilesa-bhāgiya), and defilements to be abandoned by cultivation (bhāvanā-pahātabba kilesa-bhāgiya). There are five phenomena (pañca dhamma): namely, material phenomena (rūpa dhamma), mental phenomena (citta dhamma), mental factors (cetasika dhamma), formations dissociated from consciousness (citta-vippayutta-saṅkhāra dhamma), and the unconditioned (asankhata).

法。

有六界，謂地界、水界、火界、風界、空界、識界。有六法，謂見苦所斷法、見集所斷法、見滅所斷法、見道所斷法、修所斷法、非所斷法。

有七隨眠，謂欲貪隨眠、瞋隨眠、有貪隨眠、慢隨眠、無明隨眠、見隨眠、疑隨眠。有七識住，謂有色有情，身異想異，如人一分天，是初識住。有色有情，身異想一，如梵眾天劫初時，是第二識住。有色有情，身一想異，如極光凈天，是第三識住。有色有情，身一想一，如遍凈天，是第四識住。無色有情，超一切色想、滅有對想，不思惟種種想，入無邊空，空無邊處具足住，如空無邊處天，是第五識住。無色有情，超一切空無邊處，入無邊識，識無邊處具足住，如識無邊處天，是第六識住。無色有情，超一切識無邊處，入無所有，無所有處具足住，如無所有處天，是第七識住。有七覺支，謂念等覺支、擇法等覺支、精進等覺支、喜等覺支、輕安等覺支、定等覺支、舍等覺支。

有八解脫，謂有色觀諸色，是初解脫。內無色想觀外色，是第二解脫。凈解脫身作證具足住，是第三解脫。超一切色想滅有對想不思惟種種想，入無邊空，空無邊處具足住，是第四解脫。超一切空無邊處入無邊識，識無邊處具足住，是第五解脫。超一切識無邊處入無所有，無所

【現代漢語翻譯】現代漢語譯本法。

有六界，即地界（組成世界的地大元素）、水界（組成世界的水大元素）、火界（組成世界的火大元素）、風界（組成世界的風大元素）、空界（空間的元素）、識界（意識的元素）。有六法，即見苦所斷法（通過觀察苦諦而斷除的煩惱）、見集所斷法（通過觀察集諦而斷除的煩惱）、見滅所斷法（通過觀察滅諦而斷除的煩惱）、見道所斷法（通過觀察道諦而斷除的煩惱）、修所斷法（通過修行而斷除的煩惱）、非所斷法（無法通過修行斷除的煩惱）。

有七隨眠，即欲貪隨眠（對慾望的貪戀）、瞋隨眠（嗔恨心）、有貪隨眠（對存在的貪戀）、慢隨眠（傲慢心）、無明隨眠（無知）、見隨眠（錯誤的見解）、疑隨眠（懷疑）。有七識住，即有色有情，身異想異（具有色身，身體不同，想法也不同），如人一分天（例如一部分天人），這是初識住。有色有情，身異想一（具有色身，身體不同，想法相同），如梵眾天劫初時（例如梵眾天在劫初的時候），這是第二識住。有色有情，身一想異（具有色身，身體相同，想法不同），如極光凈天（例如極光凈天），這是第三識住。有色有情，身一想一（具有色身，身體相同，想法也相同），如遍凈天（例如遍凈天），這是第四識住。無色有情，超一切色想、滅有對想，不思惟種種想，入無邊空，空無邊處具足住（超越一切色想，滅除有對想，不再思惟種種想法，進入無邊虛空，安住在空無邊處），如空無邊處天（例如空無邊處天），這是第五識住。無色有情，超一切空無邊處，入無邊識，識無邊處具足住（超越一切空無邊處，進入無邊意識，安住在識無邊處），如識無邊處天（例如識無邊處天），這是第六識住。無色有情，超一切識無邊處，入無所有，無所有處具足住（超越一切識無邊處，進入一無所有，安住在無所有處），如無所有處天（例如無所有處天），這是第七識住。有七覺支，即念等覺支（正念）、擇法等覺支（選擇正確的法）、精進等覺支（精進修行）、喜等覺支（喜悅）、輕安等覺支（身心輕安）、定等覺支（禪定）、舍等覺支（捨棄）。

有八解脫，即有色觀諸色（有色身的人觀察各種色），這是初解脫。內無色想觀外色（內心沒有色想，觀察外在的色），這是第二解脫。凈解脫身作證具足住（以清凈解脫之身作證並安住），這是第三解脫。超一切色想滅有對想不思惟種種想，入無邊空，空無邊處具足住（超越一切色想，滅除有對想，不再思惟種種想法，進入無邊虛空，安住在空無邊處），這是第四解脫。超一切空無邊處入無邊識，識無邊處具足住（超越一切空無邊處，進入無邊意識，安住在識無邊處），這是第五解脫。超一切識無邊處入無所有，無所

【English Translation】 English version The Dharma.

There are six realms, namely the earth realm (the earth element that constitutes the world), the water realm (the water element that constitutes the world), the fire realm (the fire element that constitutes the world), the wind realm (the wind element that constitutes the world), the space realm (the element of space), and the consciousness realm (the element of consciousness). There are six dharmas, namely the dharmas to be abandoned by seeing suffering, the dharmas to be abandoned by seeing accumulation, the dharmas to be abandoned by seeing cessation, the dharmas to be abandoned by seeing the path, the dharmas to be abandoned by cultivation, and the dharmas that are not to be abandoned.

There are seven latent tendencies, namely the latent tendency of desire and greed, the latent tendency of anger, the latent tendency of existence and greed, the latent tendency of pride, the latent tendency of ignorance, the latent tendency of views, and the latent tendency of doubt. There are seven abodes of consciousness, namely sentient beings with form, with different bodies and different thoughts, such as some humans and gods, this is the first abode of consciousness. Sentient beings with form, with different bodies and the same thought, such as the Brahma Heaven at the beginning of a kalpa, this is the second abode of consciousness. Sentient beings with form, with the same body and different thoughts, such as the Abhasvara Heaven, this is the third abode of consciousness. Sentient beings with form, with the same body and the same thought, such as the Subhakrtsna Heaven, this is the fourth abode of consciousness. Formless sentient beings, transcending all perceptions of form, extinguishing perceptions of resistance, not thinking of various thoughts, entering infinite space, abiding fully in the sphere of infinite space, such as the Heaven of Infinite Space, this is the fifth abode of consciousness. Formless sentient beings, transcending all spheres of infinite space, entering infinite consciousness, abiding fully in the sphere of infinite consciousness, such as the Heaven of Infinite Consciousness, this is the sixth abode of consciousness. Formless sentient beings, transcending all spheres of infinite consciousness, entering nothingness, abiding fully in the sphere of nothingness, such as the Heaven of Nothingness, this is the seventh abode of consciousness. There are seven factors of enlightenment, namely mindfulness as a factor of enlightenment, investigation of the Dharma as a factor of enlightenment, vigor as a factor of enlightenment, joy as a factor of enlightenment, tranquility as a factor of enlightenment, concentration as a factor of enlightenment, and equanimity as a factor of enlightenment.

There are eight liberations, namely, one with form contemplates forms, this is the first liberation. One without perception of form internally contemplates external forms, this is the second liberation. One realizes and abides fully with the body of pure liberation, this is the third liberation. Transcending all perceptions of form, extinguishing perceptions of resistance, not thinking of various thoughts, entering infinite space, abiding fully in the sphere of infinite space, this is the fourth liberation. Transcending all spheres of infinite space, entering infinite consciousness, abiding fully in the sphere of infinite consciousness, this is the fifth liberation. Transcending all spheres of infinite consciousness, entering nothingness, without

有處具足住，是第六解脫。超一切無所有處入非想非非想處具足住，是第七解脫。超一切非想非非想處，入想受滅身作證具足住，是第八解脫。有八勝處，謂內有色想觀外色少，若好顯色、若惡顯色，于彼諸色勝知勝見，具如是想是初勝處。內有色想觀外色多，若好顯色、若惡顯色，于彼諸色勝知勝見，具如是想是第二勝處。內無色想觀外色少，若好顯色、若惡顯色，于彼諸色勝知勝見，具如是想是第三勝處。內無色想觀外色多，若好顯色、若惡顯色，于彼諸色勝知勝見，具如是想是第四勝處。內無色想觀外諸色，若青青顯青現青光，猶如烏莫迦華，或如婆羅痆斯深染青衣，若青青顯青現青光。內無色想觀外諸色，若青青顯青現青光，亦復如是，于彼諸色勝知勝見，具如是想是第五勝處。內無色想觀外諸色，若黃黃顯黃現黃光，猶如羯尼迦花，或如婆羅痆斯深染黃衣，若黃黃顯黃現黃光。內無色想觀外諸色，若黃黃顯黃現黃光，亦復如是，于彼諸色勝知勝見，具如是想是第六勝處。內無色想觀外諸色，若赤赤顯赤現赤光，猶如槃豆時縛迦花，或如婆羅痆斯深染赤衣，若赤赤顯赤現赤光。內無色想觀外諸色，若赤赤顯赤現赤光，亦復如是，于彼諸色勝知勝見，具如是想是第七勝處。內無色想觀外諸色，若白白顯白現白光

【現代漢語翻譯】現代漢語譯本：安住于具足的色界，是第六解脫。超越一切無所有處，安住于具足的非想非非想處，是第七解脫。超越一切非想非非想處，進入想受滅盡，以身作證而安住，是第八解脫。有八種勝處，即：內心有色想，觀外在少量之色，無論是好的顯色還是壞的顯色，對於那些色能夠徹底瞭解、徹底看見，具有這樣的想法，這是第一勝處。內心有色想，觀外在大量之色，無論是好的顯色還是壞的顯色，對於那些色能夠徹底瞭解、徹底看見，具有這樣的想法，這是第二勝處。內心無色想，觀外在少量之色，無論是好的顯色還是壞的顯色，對於那些色能夠徹底瞭解、徹底看見，具有這樣的想法，這是第三勝處。內心無色想，觀外在大量之色，無論是好的顯色還是壞的顯色，對於那些色能夠徹底瞭解、徹底看見，具有這樣的想法，這是第四勝處。內心無色想，觀外在的各種顏色，如果是青色，顯現出青色的光芒，呈現出青色的光彩，就像烏莫迦花（Utpala，青蓮花），或者像婆羅痆斯（Varanasi，古印度城市名）深染的青色衣服，呈現出青色的光芒，顯現出青色的光彩。內心無色想，觀外在的各種顏色，如果是青色，顯現出青色的光芒，呈現出青色的光彩，也像上面所說的那樣，對於那些青色能夠徹底瞭解、徹底看見，具有這樣的想法，這是第五勝處。內心無色想，觀外在的各種顏色，如果是黃色，顯現出黃色的光芒，呈現出黃色的光彩，就像羯尼迦花（Kannikara，黃色花），或者像婆羅痆斯（Varanasi，古印度城市名）深染的黃色衣服，呈現出黃色的光芒，顯現出黃色的光彩。內心無色想，觀外在的各種顏色，如果是黃色，顯現出黃色的光芒，呈現出黃色的光彩，也像上面所說的那樣，對於那些黃色能夠徹底瞭解、徹底看見，具有這樣的想法，這是第六勝處。內心無色想，觀外在的各種顏色，如果是紅色，顯現出紅色的光芒，呈現出紅色的光彩，就像槃豆時縛迦花（Bandhujivaka，紅色花），或者像婆羅痆斯（Varanasi，古印度城市名）深染的紅色衣服，呈現出紅色的光芒，顯現出紅色的光彩。內心無色想，觀外在的各種顏色，如果是紅色，顯現出紅色的光芒，呈現出紅色的光彩，也像上面所說的那樣，對於那些紅色能夠徹底瞭解、徹底看見，具有這樣的想法，這是第七勝處。內心無色想，觀外在的各種顏色，如果是白色，顯現出白色的光芒，呈現出白色的光彩

【English Translation】 English version: Abiding in the complete realm of form, is the sixth liberation. Transcending all the realm of nothingness, abiding in the complete realm of neither perception nor non-perception, is the seventh liberation. Transcending all the realm of neither perception nor non-perception, entering the cessation of perception and feeling, realizing it with the body and abiding completely, is the eighth liberation. There are eight victories, namely: internally having the perception of form, observing external forms in small amounts, whether they are good or bad appearances, having complete knowledge and complete vision of those forms, having such a thought, this is the first victory. Internally having the perception of form, observing external forms in large amounts, whether they are good or bad appearances, having complete knowledge and complete vision of those forms, having such a thought, this is the second victory. Internally having no perception of form, observing external forms in small amounts, whether they are good or bad appearances, having complete knowledge and complete vision of those forms, having such a thought, this is the third victory. Internally having no perception of form, observing external forms in large amounts, whether they are good or bad appearances, having complete knowledge and complete vision of those forms, having such a thought, this is the fourth victory. Internally having no perception of form, observing external colors, if it is blue, displaying a blue radiance, manifesting a blue light, like an Utpala (blue lotus), or like a Varanasi (ancient Indian city) deeply dyed blue cloth, displaying a blue radiance, manifesting a blue light. Internally having no perception of form, observing external colors, if it is blue, displaying a blue radiance, manifesting a blue light, also like what was said above, having complete knowledge and complete vision of those blue colors, having such a thought, this is the fifth victory. Internally having no perception of form, observing external colors, if it is yellow, displaying a yellow radiance, manifesting a yellow light, like a Kannikara (yellow flower), or like a Varanasi (ancient Indian city) deeply dyed yellow cloth, displaying a yellow radiance, manifesting a yellow light. Internally having no perception of form, observing external colors, if it is yellow, displaying a yellow radiance, manifesting a yellow light, also like what was said above, having complete knowledge and complete vision of those yellow colors, having such a thought, this is the sixth victory. Internally having no perception of form, observing external colors, if it is red, displaying a red radiance, manifesting a red light, like a Bandhujivaka (red flower), or like a Varanasi (ancient Indian city) deeply dyed red cloth, displaying a red radiance, manifesting a red light. Internally having no perception of form, observing external colors, if it is red, displaying a red radiance, manifesting a red light, also like what was said above, having complete knowledge and complete vision of those red colors, having such a thought, this is the seventh victory. Internally having no perception of form, observing external colors, if it is white, displaying a white radiance, manifesting a white light

，猶如烏殺斯星，或如婆羅痆斯極鮮白衣，若白白顯白現白光。內無色想觀外諸色，若白白顯白現白光，亦復如是，于彼諸色勝知勝見，具如是想是第八勝處。有八聖道支，謂正見、正思惟、正語、正業、正命、正精進、正念、正定。

說一切有部品類足論卷第五大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第六

尊者世友造

三藏法師玄奘奉　詔譯

辯攝等品第六之二

有九結，謂愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結。有九有情居，謂有色有情，身異想異，如人及一分天，是初有情居。有色有情，身異想一，如梵眾天劫初時，是第二有情居。有色有情，身一想異，如極光凈天，是第三有情居。有色有情，身一想一，如遍凈天，是第四有情居。有色有情，無想無異想，如無想有情天，是第五有情居。無色有情，超一切色想、滅有對想，不思惟種種想，入無邊空，空無邊處具足住，如空無邊處天，是第六有情居。無色有情，超一切空無邊處入無邊識，識無邊處具足住，如識無邊處天，是第七有情居。無色有情，超一切識無邊處入無所有，無所有處具足住，如無所有處天，是第八有情居。無色有情，超一切無所有處

【現代漢語翻譯】現代漢語譯本：猶如烏沙斯星（Ushas，黎明女神星），或如婆羅痆斯（Varanasi，古印度城市名，今貝拿勒斯）極鮮白的衣服，像白色一樣顯現，像白色一樣呈現，像白色一樣發光。內心沒有色想，而觀察外在的各種色，像白色一樣顯現，像白色一樣呈現，像白色一樣發光，也像這樣，對於那些色能夠完全瞭解，完全看見，具備這樣的想法，這是第八勝處。有八聖道支，也就是正見、正思惟、正語、正業、正命、正精進、正念、正定。《說一切有部品類足論》卷第五大正藏第26冊 No. 1542 《阿毗達磨品類足論》《阿毗達磨品類足論》卷第六尊者世友造三藏法師玄奘奉詔譯辯攝等品第六之二有九結，也就是愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結。有九有情居，也就是有色有情，身體不同，想法也不同，比如人和一部分天，這是第一有情居。有色有情，身體不同，想法相同，比如梵眾天劫初時，這是第二有情居。有色有情，身體相同，想法不同，比如極光凈天，這是第三有情居。有色有情，身體相同，想法也相同，比如遍凈天，這是第四有情居。有色有情，沒有想法，也沒有不同的想法，比如無想有情天，這是第五有情居。無色有情，超越一切色想，滅除有對想，不思惟各種各樣的想法，進入無邊虛空，在空無邊處圓滿安住，比如空無邊處天，這是第六有情居。無色有情，超越一切空無邊處，進入無邊識，在識無邊處圓滿安住，比如識無邊處天，這是第七有情居。無色有情，超越一切識無邊處，進入一無所有，在無所有處圓滿安住，比如無所有處天，這是第八有情居。無色有情，超越一切無所有處

【English Translation】 English version: Like the Ushas star (Ushas, the star of the dawn goddess), or like extremely white clothes from Varanasi (Varanasi, an ancient Indian city, now Benares), appearing as white, manifesting as white, shining as white. Internally without the thought of form, observing external forms, appearing as white, manifesting as white, shining as white, likewise, with complete knowledge and complete seeing of those forms, possessing such a thought, this is the eighth sphere of mastery. There are eight noble path factors, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. 'Treatise on Categories, According to the Sarvastivada School', Volume 5 Taisho Tripitaka Volume 26, No. 1542 'Abhidharma-prakaranapada-sastra' 'Abhidharma-prakaranapada-sastra', Volume 6 Composed by Venerable Vasumitra Translated under Imperial Order by the Tripitaka Master Xuanzang Section 6.2 on Explaining the Compendium, etc. There are nine fetters, namely the fetters of love, hatred, pride, ignorance, views, grasping, doubt, jealousy, and stinginess. There are nine abodes of sentient beings, namely sentient beings with form, with different bodies and different thoughts, such as humans and a portion of the gods, this is the first abode of sentient beings. Sentient beings with form, with different bodies and the same thought, such as the Brahmaparisadya gods at the beginning of a kalpa, this is the second abode of sentient beings. Sentient beings with form, with the same body and different thoughts, such as the Abhasvara gods, this is the third abode of sentient beings. Sentient beings with form, with the same body and the same thought, such as the Subhakrtsna gods, this is the fourth abode of sentient beings. Sentient beings with form, without thought and without different thoughts, such as the Asamjnisattva gods, this is the fifth abode of sentient beings. Sentient beings without form, transcending all thoughts of form, extinguishing thoughts of opposition, not contemplating various thoughts, entering boundless space, abiding fully in the sphere of boundless space, such as the Akasanantyayatana gods, this is the sixth abode of sentient beings. Sentient beings without form, transcending all spheres of boundless space, entering boundless consciousness, abiding fully in the sphere of boundless consciousness, such as the Vijnananantyayatana gods, this is the seventh abode of sentient beings. Sentient beings without form, transcending all spheres of boundless consciousness, entering nothingness, abiding fully in the sphere of nothingness, such as the Akimchanyayatana gods, this is the eighth abode of sentient beings. Sentient beings without form, transcending all spheres of nothingness

入非想非非想處具足住，如非想非非想處天，是第九有情居。

有十遍處，謂地遍滿一類想，上下傍布無二無量，是初遍處。水遍滿一類想，上下傍布無二無量，是第二遍處。火遍滿一類想，上下傍布無二無量，是第三遍處。風遍滿一類想，上下傍布無二無量，是第四遍處。青遍滿一類想，上下傍布無二無量，是第五遍處。黃遍滿一類想，上下傍布無二無量，是第六遍處。赤遍滿一類想，上下傍布無二無量，是第七遍處。白遍滿一類想，上下傍布無二無量，是第八遍處。空遍滿一類想，上下傍布無二無量，是第九遍處。識遍滿一類想，上下傍布無二無量，是第十遍處。有十無學法，謂無學正見、正思惟、正語、正業、正命、正精進、正念、正定、正勝解、正智。

有十一法，謂有漏色、無漏色、有漏受、無漏受、有漏想、無漏想、有漏行、無漏行、有漏識、無漏識及無為法。

有十二處，謂眼處色處、耳處聲處、鼻處香處、舌處味處、身處觸處、意處法處。

有十八界，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。

有二十二根，謂眼根、耳根、鼻根、舌根、身根、女根、男根、命根、意根、樂根、苦根、喜根、憂根、

【現代漢語翻譯】現代漢語譯本：進入非想非非想處並安住其中，例如非想非非想處天，這是第九種有情眾生居住的地方。

有十種遍處定，即：地遍處，觀想地遍滿一切，上下四方無有間隔，無量無邊，這是第一遍處。水遍處，觀想水遍滿一切，上下四方無有間隔，無量無邊，這是第二遍處。火遍處，觀想火遍滿一切，上下四方無有間隔，無量無邊，這是第三遍處。風遍處，觀想風遍滿一切，上下四方無有間隔，無量無邊，這是第四遍處。青遍處，觀想青色遍滿一切，上下四方無有間隔，無量無邊，這是第五遍處。黃遍處，觀想黃色遍滿一切，上下四方無有間隔，無量無邊，這是第六遍處。赤遍處，觀想赤色遍滿一切，上下四方無有間隔，無量無邊，這是第七遍處。白遍處，觀想白色遍滿一切，上下四方無有間隔，無量無邊，這是第八遍處。空遍處，觀想虛空遍滿一切，上下四方無有間隔，無量無邊，這是第九遍處。識遍處，觀想識遍滿一切，上下四方無有間隔，無量無邊，這是第十遍處。

有十種無學法，即：無學正見、無學正思惟、無學正語、無學正業、無學正命、無學正精進、無學正念、無學正定、無學正勝解、無學正智。

有十一種法，即：有漏色（蘊）、無漏色（蘊）、有漏受（蘊）、無漏受（蘊）、有漏想（蘊）、無漏想（蘊）、有漏行（蘊）、無漏行（蘊）、有漏識（蘊）、無漏識（蘊）以及無為法。

有十二處，即：眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處。

有十八界，即：眼界、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。

有二十二根，即：眼根、耳根、鼻根、舌根、身根、女根、男根、命根、意根、樂根、苦根、喜根、憂根、

【English Translation】 English version: Entering and abiding in the state of 'Neither Perception nor Non-Perception', like the gods of the 'Neither Perception nor Non-Perception' realm, this is the ninth abode of sentient beings.

There are ten Kasina (遍處) objects of meditation, namely: Earth Kasina, contemplating earth filling everything, without duality or limit in all directions, this is the first Kasina. Water Kasina, contemplating water filling everything, without duality or limit in all directions, this is the second Kasina. Fire Kasina, contemplating fire filling everything, without duality or limit in all directions, this is the third Kasina. Wind Kasina, contemplating wind filling everything, without duality or limit in all directions, this is the fourth Kasina. Blue Kasina, contemplating blue color filling everything, without duality or limit in all directions, this is the fifth Kasina. Yellow Kasina, contemplating yellow color filling everything, without duality or limit in all directions, this is the sixth Kasina. Red Kasina, contemplating red color filling everything, without duality or limit in all directions, this is the seventh Kasina. White Kasina, contemplating white color filling everything, without duality or limit in all directions, this is the eighth Kasina. Space Kasina, contemplating space filling everything, without duality or limit in all directions, this is the ninth Kasina. Consciousness Kasina, contemplating consciousness filling everything, without duality or limit in all directions, this is the tenth Kasina.

There are ten Dharmas of the Arhat (無學), namely: Right View of the Arhat, Right Thought of the Arhat, Right Speech of the Arhat, Right Action of the Arhat, Right Livelihood of the Arhat, Right Effort of the Arhat, Right Mindfulness of the Arhat, Right Concentration of the Arhat, Right Understanding of the Arhat, and Right Knowledge of the Arhat.

There are eleven Dharmas, namely: Defiled Form (有漏色), Undefiled Form (無漏色), Defiled Feeling (有漏受), Undefiled Feeling (無漏受), Defiled Perception (有漏想), Undefiled Perception (無漏想), Defiled Volition (有漏行), Undefiled Volition (無漏行), Defiled Consciousness (有漏識), Undefiled Consciousness (無漏識), and Unconditioned Dharma (無為法).

There are twelve Ayatanas (處), namely: Eye-ayatana (眼處) and Form-ayatana (色處), Ear-ayatana (耳處) and Sound-ayatana (聲處), Nose-ayatana (鼻處) and Smell-ayatana (香處), Tongue-ayatana (舌處) and Taste-ayatana (味處), Body-ayatana (身處) and Touch-ayatana (觸處), Mind-ayatana (意處) and Dharma-ayatana (法處).

There are eighteen Dhatus (界), namely: Eye-dhatu (眼界) and Eye-consciousness-dhatu (眼識界), Ear-dhatu (耳界) and Sound-dhatu (聲界) and Ear-consciousness-dhatu (耳識界), Nose-dhatu (鼻界) and Smell-dhatu (香界) and Nose-consciousness-dhatu (鼻識界), Tongue-dhatu (舌界) and Taste-dhatu (味界) and Tongue-consciousness-dhatu (舌識界), Body-dhatu (身界) and Touch-dhatu (觸界) and Body-consciousness-dhatu (身識界), Mind-dhatu (意界) and Dharma-dhatu (法界) and Mind-consciousness-dhatu (意識界).

There are twenty-two Indriyas (根), namely: Eye-indriya (眼根), Ear-indriya (耳根), Nose-indriya (鼻根), Tongue-indriya (舌根), Body-indriya (身根), Female-indriya (女根), Male-indriya (男根), Life-indriya (命根), Mind-indriya (意根), Pleasure-indriya (樂根), Pain-indriya (苦根), Joy-indriya (喜根), Sadness-indriya (憂根),

舍根、信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根。

有九十八隨眠，謂欲界系三十六、色界系三十一、無色界系三十一，如前說。

所知法雲何？謂一切法是智所知，隨其事。此復云何？謂苦智知苦、集智知集、滅智知滅、道智知道；復有善世俗智，知苦集滅道及虛空、非擇滅，故說一切法是智所知隨其事，是名所知法。

所識法雲何？謂一切法是識所識，隨其事。此復云何？謂眼識識色、耳識識聲、鼻識識香、舌識識味、身識識觸、意識識法，眼色眼識、耳聲耳識、鼻香鼻識、舌味舌識、身觸身識、意法意識，故說一切法是識所識隨其事，是名所識法。

所通達法雲何？通達者，謂善慧，此以一切法為所通達，隨其事。此復云何？謂苦忍苦智通達苦、集忍集智通達集、滅忍滅智通達滅、道忍道智通達道；復有善有漏慧，通達苦集滅道及虛空、非擇滅，故說通達者謂善慧，此以一切法為所通達，隨其事，是名所通達法。

所緣法雲何？謂一切法是心心所法所緣，隨其事。此復云何？謂眼識及相應法緣色、耳識及相應法緣聲、鼻識及相應法緣香、舌識及相應法緣味、身識及相應法緣觸、意識及相應法緣法。眼色眼識、耳聲耳識、鼻香鼻識、舌味舌識、身觸身識、

【現代漢語翻譯】現代漢語譯本：舍根（śraddhā-indriya，信根）、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（anājñāta-ājñāsyāmīndriya，未知當知根）、已知根（ājñendriya，已知根）、具知根（ājñātāvīndriya，具知根）。

有九十八隨眠（anuśaya，隨眠），即欲界系（kāmadhātu，欲界）三十六、色界系（rūpadhātu，色界）三十一、無色界系（arūpadhātu，無色界）三十一，如前所述。

所知法（jñeya-dharma，所知法）是什麼？是指一切法都是智慧所能瞭解的，隨其各自的實情。這又是什麼意思呢？是指苦智（duḥkha-jñāna，苦智）瞭解苦（duḥkha，苦）、集智（samudaya-jñāna，集智）瞭解集（samudaya，集）、滅智（nirodha-jñāna，滅智）瞭解滅（nirodha，滅）、道智（mārga-jñāna，道智）瞭解道（mārga，道）；還有善世俗智（kuśala-saṃvṛti-jñāna，善世俗智），瞭解苦、集、滅、道以及虛空（ākāśa，虛空）、非擇滅（pratisaṃkhyā-nirodha，非擇滅），所以說一切法是智慧所能瞭解的，隨其各自的實情，這叫做所知法。

所識法（vijñeya-dharma，所識法）是什麼？是指一切法都是識所能識別的，隨其各自的實情。這又是什麼意思呢？是指眼識（cakṣur-vijñāna，眼識）識別色（rūpa，色）、耳識（śrotra-vijñāna，耳識）識別聲（śabda，聲）、鼻識（ghrāṇa-vijñāna，鼻識）識別香（gandha，香）、舌識（jihvā-vijñāna，舌識）識別味（rasa，味）、身識（kāya-vijñāna，身識）識別觸（spraṣṭavya，觸）、意識（mano-vijñāna，意識）識別法（dharma，法），眼、色、眼識，耳、聲、耳識，鼻、香、鼻識，舌、味、舌識，身、觸、身識，意、法、意識，所以說一切法是識所能識別的，隨其各自的實情，這叫做所識法。

所通達法（abhisambodhya-dharma，所通達法）是什麼？通達者，是指善慧（kuśala-prajñā，善慧），這裡以一切法作為所通達的對象，隨其各自的實情。這又是什麼意思呢？是指苦忍（duḥkha-kṣānti，苦忍）、苦智（duḥkha-jñāna，苦智）通達苦（duḥkha，苦），集忍（samudaya-kṣānti，集忍）、集智（samudaya-jñāna，集智）通達集（samudaya，集），滅忍（nirodha-kṣānti，滅忍）、滅智（nirodha-jñāna，滅智）通達滅（nirodha，滅），道忍（mārga-kṣānti，道忍）、道智（mārga-jñāna，道智）通達道（mārga，道）；還有善有漏慧（kuśala-sāsrava-prajñā，善有漏慧），通達苦、集、滅、道以及虛空（ākāśa，虛空）、非擇滅（pratisaṃkhyā-nirodha，非擇滅），所以說通達者是指善慧，這裡以一切法作為所通達的對象，隨其各自的實情，這叫做所通達法。

所緣法（ālambana-dharma，所緣法）是什麼？是指一切法都是心和心所法所緣的對象，隨其各自的實情。這又是什麼意思呢？是指眼識（cakṣur-vijñāna，眼識）及相應的法緣色（rūpa，色），耳識（śrotra-vijñāna，耳識）及相應的法緣聲（śabda，聲），鼻識（ghrāṇa-vijñāna，鼻識）及相應的法緣香（gandha，香），舌識（jihvā-vijñāna，舌識）及相應的法緣味（rasa，味），身識（kāya-vijñāna，身識）及相應的法緣觸（spraṣṭavya，觸），意識（mano-vijñāna，意識）及相應的法緣法（dharma，法）。眼、色、眼識，耳、聲、耳識，鼻、香、鼻識，舌、味、舌識，身、觸、身識，

【English Translation】 English version: The roots of faith (śraddhā-indriya), the root of faith (śraddhā-indriya), the root of vigor (vīrya-indriya), the root of mindfulness (smṛti-indriya), the root of concentration (samādhi-indriya), the root of wisdom (prajñā-indriya), the root of 'I shall know the unknown' (anājñāta-ājñāsyāmīndriya), the root of knowledge (ājñendriya), the root of complete knowledge (ājñātāvīndriya).

There are ninety-eight latent tendencies (anuśaya), namely thirty-six pertaining to the desire realm (kāmadhātu), thirty-one pertaining to the form realm (rūpadhātu), and thirty-one pertaining to the formless realm (arūpadhātu), as previously stated.

What are knowable dharmas (jñeya-dharma)? They are all dharmas that can be known by wisdom, according to their respective realities. What does this mean? It means that the wisdom of suffering (duḥkha-jñāna) knows suffering (duḥkha), the wisdom of origin (samudaya-jñāna) knows origin (samudaya), the wisdom of cessation (nirodha-jñāna) knows cessation (nirodha), and the wisdom of the path (mārga-jñāna) knows the path (mārga). Furthermore, there is wholesome conventional wisdom (kuśala-saṃvṛti-jñāna) that knows suffering, origin, cessation, the path, as well as space (ākāśa) and cessation through discrimination (pratisaṃkhyā-nirodha). Therefore, it is said that all dharmas are knowable by wisdom according to their respective realities; this is called knowable dharmas.

What are cognizable dharmas (vijñeya-dharma)? They are all dharmas that can be cognized by consciousness, according to their respective realities. What does this mean? It means that eye-consciousness (cakṣur-vijñāna) cognizes form (rūpa), ear-consciousness (śrotra-vijñāna) cognizes sound (śabda), nose-consciousness (ghrāṇa-vijñāna) cognizes smell (gandha), tongue-consciousness (jihvā-vijñāna) cognizes taste (rasa), body-consciousness (kāya-vijñāna) cognizes touch (spraṣṭavya), and mind-consciousness (mano-vijñāna) cognizes dharma (dharma). Eye, form, eye-consciousness; ear, sound, ear-consciousness; nose, smell, nose-consciousness; tongue, taste, tongue-consciousness; body, touch, body-consciousness; mind, dharma, mind-consciousness. Therefore, it is said that all dharmas are cognizable by consciousness according to their respective realities; this is called cognizable dharmas.

What are the dharmas to be fully understood (abhisambodhya-dharma)? 'One who fully understands' refers to wholesome wisdom (kuśala-prajñā), which takes all dharmas as objects to be fully understood, according to their respective realities. What does this mean? It means that the forbearance of suffering (duḥkha-kṣānti) and the wisdom of suffering (duḥkha-jñāna) fully understand suffering (duḥkha), the forbearance of origin (samudaya-kṣānti) and the wisdom of origin (samudaya-jñāna) fully understand origin (samudaya), the forbearance of cessation (nirodha-kṣānti) and the wisdom of cessation (nirodha-jñāna) fully understand cessation (nirodha), and the forbearance of the path (mārga-kṣānti) and the wisdom of the path (mārga-jñāna) fully understand the path (mārga). Furthermore, there is wholesome contaminated wisdom (kuśala-sāsrava-prajñā) that fully understands suffering, origin, cessation, the path, as well as space (ākāśa) and cessation through discrimination (pratisaṃkhyā-nirodha). Therefore, it is said that 'one who fully understands' refers to wholesome wisdom, which takes all dharmas as objects to be fully understood, according to their respective realities; this is called dharmas to be fully understood.

What are the object-dharmas (ālambana-dharma)? They are all dharmas that are objects for the mind and mental factors, according to their respective realities. What does this mean? It means that eye-consciousness (cakṣur-vijñāna) and its associated mental factors take form (rūpa) as their object, ear-consciousness (śrotra-vijñāna) and its associated mental factors take sound (śabda) as their object, nose-consciousness (ghrāṇa-vijñāna) and its associated mental factors take smell (gandha) as their object, tongue-consciousness (jihvā-vijñāna) and its associated mental factors take taste (rasa) as their object, body-consciousness (kāya-vijñāna) and its associated mental factors take touch (spraṣṭavya) as their object, and mind-consciousness (mano-vijñāna) and its associated mental factors take dharma (dharma) as their object. Eye, form, eye-consciousness; ear, sound, ear-consciousness; nose, smell, nose-consciousness; tongue, taste, tongue-consciousness; body, touch, body-consciousness;

意法意識，故說一切法是心心所法所緣，隨其事，是名所緣法。

增上法雲何？謂一切有為法互為增上，復有無為法與有為法為增上，是名增上法。

有色法雲何？謂十處一處少分。無色法雲何？謂一處一處少分。有見法雲何？謂一處。無見法雲何？謂十一處。有對法雲何？謂十處。無對法雲何？謂二處。有漏法雲何？謂十處二處少分。無漏法雲何？謂二處少分。有為法雲何？謂十一處一處少分。無為法雲何？謂一處少分。有諍法雲何？謂十處二處少分。無諍法雲何？謂二處少分。世間出世間法、墮界不墮界法、有味著無味著法、耽嗜依出離依法亦爾。心法雲何？謂一處。非心法雲何？謂十一處。心所法雲何？謂若法與心相應。此復云何？謂受蘊、想蘊、相應行蘊。非心所法雲何？謂若法心不相應。此復云何？謂色心心不相應行。無為心相應法雲何？謂心所法。此復云何？謂受蘊、想蘊、相應行蘊。心不相應法雲何？謂非心所法。此復云何？謂色、心、心不相應行、無為。心俱有法雲何？謂心俱有十一處少分，除意處。非心俱有法雲何？謂意處，及非心俱有十一處少分。隨心轉法雲何？謂若法與心，一生一住一滅。此復云何？謂一切心所法，及道俱有定、俱有戒，若心若彼法生老住無常，是名隨心轉法。

【現代漢語翻譯】現代漢語譯本：意法意識（Manas-vijnana，末那識和意識），所以說一切法都是心和心所法所緣的對象，隨著它們各自的特性，就稱為所緣法。

增上法是什麼？指一切有為法互相增上，還有無為法與有為法互相增上，這就稱為增上法。

有色法是什麼？指十處（眼、耳、鼻、舌、身、色、聲、香、味、觸）和一處（法處）的小部分。無色法是什麼？指一處（意處）和一處（法處）的小部分。有見法是什麼？指一處（色處）。無見法是什麼？指十一處（眼、耳、鼻、舌、身、聲、香、味、觸、意、法）。有對法是什麼？指十處（眼、耳、鼻、舌、身、色、聲、香、味、觸）。無對法是什麼？指二處（意處和法處）。有漏法是什麼？指十處（眼、耳、鼻、舌、身、色、聲、香、味、觸）和二處（意處和法處）的小部分。無漏法是什麼？指二處（意處和法處）的小部分。有為法是什麼？指十一處（眼、耳、鼻、舌、身、色、聲、香、味、觸、意）和一處（法處）的小部分。無為法是什麼？指一處（法處）的小部分。有諍法是什麼？指十處（眼、耳、鼻、舌、身、色、聲、香、味、觸）和二處（意處和法處）的小部分。無諍法是什麼？指二處（意處和法處）的小部分。世間法和出世間法、墮界法和不墮界法、有味著法和無味著法、耽嗜依法和出離依法也是如此。

心法是什麼？指一處（意處）。非心法是什麼？指十一處（眼、耳、鼻、舌、身、色、聲、香、味、觸、法）。心所法是什麼？指與心相應的法。這些又是什麼？指受蘊、想蘊、相應行蘊。非心所法是什麼？指與心不相應的法。這些又是什麼？指色、心不相應行、無為法。無為心相應法是什麼？指心所法。這些又是什麼？指受蘊、想蘊、相應行蘊。心不相應法是什麼？指非心所法。這些又是什麼？指色、心不相應行、無為法。與心俱有的法是什麼？指與心俱有的十一處（眼、耳、鼻、舌、身、色、聲、香、味、觸、法）的小部分，除了意處。非與心俱有的法是什麼？指意處，以及非與心俱有的十一處（眼、耳、鼻、舌、身、色、聲、香、味、觸、法）的小部分。隨心轉變的法是什麼？指與心一起生起、一起存在、一起滅去的法。這些又是什麼？指一切心所法，以及與道俱有的定、俱有的戒，如果心和這些法生起、衰老、存在、無常，就稱為隨心轉變的法。

【English Translation】 English version: Because of Manas-vijnana (意法意識，mind consciousness and consciousness), it is said that all dharmas are the objects of the mind and mental factors; according to their respective characteristics, they are called objects of cognition (所緣法).

What are conditioning dharmas (增上法)? They refer to all conditioned dharmas (有為法) conditioning each other, and also unconditioned dharmas (無為法) conditioning conditioned dharmas. These are called conditioning dharmas.

What are form dharmas (有色法)? They refer to the ten sense bases (處) (eye, ear, nose, tongue, body, form, sound, smell, taste, touch) and a small portion of one base (法處, dharma base). What are formless dharmas (無色法)? They refer to one base (意處, mind base) and a small portion of one base (法處, dharma base). What are visible dharmas (有見法)? They refer to one base (色處, form base). What are invisible dharmas (無見法)? They refer to eleven bases (eye, ear, nose, tongue, body, form, sound, smell, taste, mind, dharma). What are resistant dharmas (有對法)? They refer to ten bases (eye, ear, nose, tongue, body, form, sound, smell, taste, touch). What are non-resistant dharmas (無對法)? They refer to two bases (mind base and dharma base). What are defiled dharmas (有漏法)? They refer to ten bases (eye, ear, nose, tongue, body, form, sound, smell, taste, touch) and a small portion of two bases (mind base and dharma base). What are undefiled dharmas (無漏法)? They refer to a small portion of two bases (mind base and dharma base). What are conditioned dharmas (有為法)? They refer to eleven bases (eye, ear, nose, tongue, body, form, sound, smell, taste, mind) and a small portion of one base (法處, dharma base). What are unconditioned dharmas (無為法)? They refer to a small portion of one base (法處, dharma base). What are contentious dharmas (有諍法)? They refer to ten bases (eye, ear, nose, tongue, body, form, sound, smell, taste, touch) and a small portion of two bases (mind base and dharma base). What are non-contentious dharmas (無諍法)? They refer to a small portion of two bases (mind base and dharma base). The same applies to mundane and supramundane dharmas, dharmas within and outside the realm, dharmas with and without attachment, dharmas relying on craving and dharmas relying on renunciation.

What is mind dharma (心法)? It refers to one base (意處, mind base). What are non-mind dharmas (非心法)? They refer to eleven bases (eye, ear, nose, tongue, body, form, sound, smell, taste, touch, dharma). What are mental factors (心所法)? They refer to dharmas that are associated with the mind. What are these? They refer to the feeling aggregate (受蘊), the perception aggregate (想蘊), and the associated formations aggregate (相應行蘊). What are non-mental factors (非心所法)? They refer to dharmas that are not associated with the mind. What are these? They refer to form (色), formations not associated with the mind (心不相應行), and unconditioned dharmas (無為). What are unconditioned dharmas associated with the mind? They refer to mental factors. What are these? They refer to the feeling aggregate, the perception aggregate, and the associated formations aggregate. What are dharmas not associated with the mind? They refer to non-mental factors. What are these? They refer to form, formations not associated with the mind, and unconditioned dharmas. What are dharmas co-existent with the mind? They refer to a small portion of eleven bases (eye, ear, nose, tongue, body, form, sound, smell, taste, touch, dharma) that are co-existent with the mind, except for the mind base. What are dharmas not co-existent with the mind? They refer to the mind base, and a small portion of eleven bases not co-existent with the mind.

What are dharmas that transform with the mind (隨心轉法)? They refer to dharmas that arise, abide, and cease together with the mind. What are these? They refer to all mental factors, as well as concentration (定) and precepts (戒) that are co-existent with the path (道), if the mind and these dharmas arise, age, abide, and are impermanent, they are called dharmas that transform with the mind.

非隨心轉法雲何？謂若法不與心一生一住一滅。此復云何？謂除隨心轉身語業，諸餘色法；除隨心轉心不相應行，諸餘心不相應行及心無為，是名非隨心轉法。心為因法雲何？謂除已入正性離生補特伽羅初無漏心，諸餘心；及除諸餘異生定當入正性離生者未來初無漏心，諸餘心；及心為因十一處少分，是名心為因法。非心為因法雲何？謂已入正性離生補特伽羅初無漏心，及諸餘異生定當入正性離生者未來初無漏心，並心為因十一處少分，是名非心為因法。心為等無間法雲何？謂心為等無間心心所法若已生若正生，及無想定、滅定若已生若正生，是名心為等無間法。非心為等無間法雲何？謂除心為等無間心心所法諸餘心心所法，及除心為等無間心不相應行諸餘心不相應行，並色無為，是名非心為等無間法。心為所緣法雲何？謂若意識及相應法，以心為所緣，是名心為所緣法。非心為所緣法雲何？謂除心為所緣意識及相應法，諸餘意識及相應法，若五識身及相應法，若色、無為、心不相應行，是名非心為所緣法。心為增上法雲何？謂有為法，以心為增上，是名心為增上法。非心為增上法雲何？謂無為法。心果法雲何？謂一切有為法及擇滅。非心果法雲何？謂虛空、非擇滅。心異熟法雲何？心異熟十一處少分，除聲處。非心

【現代漢語翻譯】現代漢語譯本『非隨心轉法』是什麼意思？指的是那些不與心同時生、同時住、同時滅的法。這又包括哪些呢？包括除了隨心而轉變的身語業之外的所有色法；以及除了隨心而轉變的心不相應行之外的所有其他心不相應行，以及無為法。這些被稱為『非隨心轉法』。『心為因法』是什麼意思？指的是除了已證入正性離生（已入聖道，不會再墮惡趣）的補特伽羅（Pudgala，人）最初的無漏心（沒有煩惱的心）之外的所有其他心；以及除了那些未來必定證入正性離生的異生（凡夫）最初的無漏心之外的所有其他心；以及以心為因的十一處（眼、耳、鼻、舌、身、意、色、聲、香、味、觸）的小部分。這些被稱為『心為因法』。『非心為因法』是什麼意思？指的是已證入正性離生的補特伽羅最初的無漏心，以及那些未來必定證入正性離生的異生最初的無漏心，以及不是以心為因的十一處的小部分。這些被稱為『非心為因法』。『心為等無間法』是什麼意思？指的是心作為等無間緣（直接的、無間隔的條件）的心和心所法，無論是已經生起還是正在生起；以及無想定（沒有心念的禪定）、滅盡定（完全停止心和心所的禪定），無論是已經生起還是正在生起。這些被稱為『心為等無間法』。『非心為等無間法』是什麼意思？指的是除了心作為等無間緣的心和心所法之外的所有其他心和心所法；以及除了心作為等無間緣的心不相應行之外的所有其他心不相應行；以及色法和無為法。這些被稱為『非心為等無間法』。『心為所緣法』是什麼意思？指的是以心作為所緣（對像）的意識以及與意識相應的法。這些被稱為『心為所緣法』。『非心為所緣法』是什麼意思？指的是除了以心為所緣的意識以及與意識相應的法之外的所有其他意識以及與意識相應的法；五識身（眼識、耳識、鼻識、舌識、身識）以及與它們相應的法；色法、無為法、心不相應行。這些被稱為『非心為所緣法』。『心為增上法』是什麼意思？指的是以心作為增上緣（主要的影響因素）的有為法（因緣和合而成的法）。這些被稱為『心為增上法』。『非心為增上法』是什麼意思？指的是無為法（不依賴因緣的法）。『心果法』是什麼意思？指的是一切有為法以及擇滅（通過智慧選擇而達到的寂滅）。『非心果法』是什麼意思？指的是虛空、非擇滅（自然而然達到的寂滅）。『心異熟法』是什麼意思？指的是心異熟（由心所造的業產生的果報）所產生的十一處的小部分，除了聲處（聲音）。非心異熟法雲何？謂聲處及無為。

【English Translation】 English version What is meant by 'Dharma not transforming according to mind'? It refers to dharmas that do not arise, abide, and cease simultaneously with the mind. What does this include? It includes all form dharmas (Rupa-dharma) except for the physical and verbal actions that transform according to the mind; and all other mind-non-associated formations (Citta-viprayukta-samskara) except for those that transform according to the mind, as well as unconditioned dharmas (Asamskrta-dharma). These are called 'Dharma not transforming according to mind'. What is meant by 'Mind as the cause Dharma'? It refers to all other minds except for the initial non-outflow mind (Anasrava-citta) of a Pudgala (person) who has entered the rightness of separation from birth (has entered the holy path, and will not fall into evil realms again); and all other minds except for the initial non-outflow mind in the future of those ordinary beings (Prthag-jana) who are certain to enter the rightness of separation from birth; and a small portion of the eleven sense bases (Ayatana) (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch) that have mind as their cause. These are called 'Mind as the cause Dharma'. What is meant by 'Dharma not having mind as the cause'? It refers to the initial non-outflow mind of a Pudgala who has entered the rightness of separation from birth, and the initial non-outflow mind in the future of those ordinary beings who are certain to enter the rightness of separation from birth, as well as the small portion of the eleven sense bases that do not have mind as their cause. These are called 'Dharma not having mind as the cause'. What is meant by 'Mind as the immediately preceding Dharma'? It refers to the mind as the immediately preceding condition (Samanantara-pratyaya) for mind and mental factors (Caitasika), whether they have already arisen or are currently arising; and the non-perception Samadhi (Asanjnika-samapatti, a state of meditation without perception), the cessation Samadhi (Nirodha-samapatti, a state of meditation where mind and mental factors cease), whether they have already arisen or are currently arising. These are called 'Mind as the immediately preceding Dharma'. What is meant by 'Dharma not having mind as the immediately preceding condition'? It refers to all other mind and mental factors except for the mind as the immediately preceding condition for mind and mental factors; and all other mind-non-associated formations except for the mind as the immediately preceding condition for mind-non-associated formations; as well as form and unconditioned dharmas. These are called 'Dharma not having mind as the immediately preceding condition'. What is meant by 'Mind as the object condition Dharma'? It refers to the consciousness (Vijnana) and its associated dharmas that have mind as their object (Alambana). These are called 'Mind as the object condition Dharma'. What is meant by 'Dharma not having mind as the object condition'? It refers to all other consciousness and its associated dharmas except for the consciousness and its associated dharmas that have mind as their object; the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) and their associated dharmas; form, unconditioned dharmas, and mind-non-associated formations. These are called 'Dharma not having mind as the object condition'. What is meant by 'Mind as the dominant condition Dharma'? It refers to conditioned dharmas (Samskrta-dharma, dharmas that arise from conditions) that have mind as the dominant condition (Adhipati-pratyaya, the main influencing factor). These are called 'Mind as the dominant condition Dharma'. What is meant by 'Dharma not having mind as the dominant condition'? It refers to unconditioned dharmas (Asamskrta-dharma, dharmas that do not depend on conditions). What is meant by 'Mind as the result Dharma'? It refers to all conditioned dharmas and Nirvana (Nirvana, cessation of suffering) attained through wisdom. What is meant by 'Dharma not being the result of mind'? It refers to space and Nirvana attained without conscious effort. What is meant by 'Mind as the Vipaka Dharma'? It refers to a small portion of the eleven sense bases that are the result of Vipaka (karmic retribution) produced by the mind, except for the sound base. What is meant by 'Dharma not being the Vipaka of mind'? It refers to the sound base and unconditioned dharmas.

異熟法雲何？謂聲處及非心異熟十一處少分。

業法雲何？謂身語業及思。非業法雲何？謂除身語業諸餘色，除思諸餘行蘊及三蘊全，並無為法。業相應法雲何？謂若法與思相應。此復云何？謂一切心心所法，除思。業不相應法雲何？謂若法思不相應。此復云何？謂色及思、心不相應行、無為。業俱有法雲何？謂意處及業俱有十一處少分，除思。非業俱有法雲何？謂思及非業俱有十一處少分，除意處。隨業轉法雲何？謂若法與思一生一住一滅。此復云何？謂一切心心所法，除思及道俱有定、俱有戒，若思若彼法生老住無常，是名隨業轉法。非隨業轉法雲何？謂若法不與思一生一住一滅。此復云何？謂除隨業轉身語業諸餘色，及除隨業轉心不相應行諸餘心不相應行，思及無為，是名非隨業轉法。業為因法雲何？謂除已入正性離生補特伽羅初無漏思諸餘思，及除諸餘異生定當入正性離生者未來初無漏思諸餘思，及意處，並業為因十一處少分，是名業為因法。非業為因法雲何？謂已入正性離生補特伽羅初無漏思，及諸餘異生定當入正性離生者未來初無漏思，及非業為因十一處少分，除意處，是名非業為因法。業為等無間法雲何？謂若法心為等無間。非業為等無間法雲何？謂若法非心為等無間。業為所緣法雲何？謂三識

【現代漢語翻譯】現代漢語譯本異熟法是什麼？是指聲處（Śabdāyatana，聲音的領域）以及非心的異熟十一處中的少部分。業法是什麼？是指身業、語業以及思（cetanā，意志）。非業法是什麼？是指除了身語業之外的其餘色法，除了思之外的其餘行蘊，以及全部的識蘊、受蘊、想蘊，還有無為法（asaṃskṛta-dharma，未被造作之法）。業相應法是什麼？是指與思相應的法。這是什麼呢？是指一切心和心所法（caitta，心的附屬物），除了思本身。業不相應法是什麼？是指與思不相應的法。這是什麼呢？是指色法、思、與心不相應的行法、以及無為法。業俱有法是什麼？是指意處（mana-āyatana，意識的領域）以及與業俱有的十一處中的少部分，除了思。非業俱有法是什麼？是指思以及與非業俱有的十一處中的少部分，除了意處。隨業轉法是什麼？是指與思一同生、一同住、一同滅的法。這是什麼呢？是指一切心和心所法，除了思以及與道俱有的定、俱有的戒。如果思或者這些法生起、衰老、住留、無常變化，這就被稱為隨業轉法。非隨業轉法是什麼？是指不與思一同生、一同住、一同滅的法。這是什麼呢？是指除了隨業轉身語業之外的其餘色法，以及除了隨業轉的心不相應行之外的其餘心不相應行，還有思以及無為法，這被稱為非隨業轉法。業為因法是什麼？是指除了已入正性離生（samyaktva-niyāma-avakrānti，已進入確定證悟的階段）的補特伽羅（pudgala，個體）最初的無漏思（anāsrava-cetanā，無煩惱的意志）之外的其餘思，以及除了其餘異生（pṛthag-jana，凡夫）註定要進入正性離生者未來最初的無漏思之外的其餘思，還有意處，以及業為因的十一處中的少部分，這被稱為業為因法。非業為因法是什麼？是指已入正性離生的補特伽羅最初的無漏思，以及其餘異生註定要進入正性離生者未來最初的無漏思，以及非業為因的十一處中的少部分，除了意處，這被稱為非業為因法。業為等無間法是什麼？是指以心為等無間緣（samanantara-pratyaya，直接且無間隔的條件）的法。非業為等無間法是什麼？是指不以心為等無間緣的法。業為所緣法是什麼？是指三種識。

【English Translation】 English version What is Vipāka-dharma (resultant dharma)? It refers to the sound-āyatana (sphere of sound) and a small portion of the eleven non-mind Vipāka-āyatanas (spheres). What is Karma-dharma (karma dharma)? It refers to bodily karma, verbal karma, and cetanā (volition). What is non-Karma-dharma? It refers to the remaining rūpa (form) except for bodily and verbal karma, the remaining saṃskāra-skandha (aggregate of mental formations) except for cetanā, and the entirety of the vijñāna-skandha (aggregate of consciousness), vedanā-skandha (aggregate of feeling), saṃjñā-skandha (aggregate of perception), as well as asaṃskṛta-dharma (unconditioned dharma). What is Karma-saṃprayukta-dharma (karma-associated dharma)? It refers to the dharma that is associated with cetanā. What is this? It refers to all citta (mind) and caitta (mental factors), except for cetanā itself. What is Karma-visaṃprayukta-dharma (karma-unassociated dharma)? It refers to the dharma that is not associated with cetanā. What is this? It refers to rūpa (form), cetanā (volition), citta-visaṃprayukta-saṃskāras (mental formations unassociated with mind), and asaṃskṛta-dharma (unconditioned dharma). What is Karma-sahabhū-dharma (karma-coexistent dharma)? It refers to the mana-āyatana (sphere of mind) and a small portion of the eleven karma-coexistent āyatanas (spheres), except for cetanā. What is non-Karma-sahabhū-dharma? It refers to cetanā and a small portion of the eleven non-karma-coexistent āyatanas (spheres), except for the mana-āyatana (sphere of mind). What is Karma-anuparivartin-dharma (karma-following dharma)? It refers to the dharma that arises, abides, and ceases together with cetanā. What is this? It refers to all citta (mind) and caitta (mental factors), except for cetanā and the samādhi (concentration) and śīla (morality) that are coexistent with the path. If cetanā or these dharmas arise, age, abide, and are impermanent, this is called Karma-anuparivartin-dharma. What is non-Karma-anuparivartin-dharma? It refers to the dharma that does not arise, abide, and cease together with cetanā. What is this? It refers to the remaining rūpa (form) except for bodily and verbal karma that follow karma, and the remaining citta-visaṃprayukta-saṃskāras (mental formations unassociated with mind) except for those that follow karma, as well as cetanā and asaṃskṛta-dharma (unconditioned dharma). This is called non-Karma-anuparivartin-dharma. What is Karma-hetu-dharma (karma-caused dharma)? It refers to the remaining cetanā (volition) except for the first anāsrava-cetanā (undefiled volition) of a pudgala (individual) who has already entered samyaktva-niyāma-avakrānti (the stage of assurance of rightness), and the remaining cetanā except for the future first anāsrava-cetanā of other pṛthag-jana (ordinary beings) who are destined to enter samyaktva-niyāma-avakrānti, as well as the mana-āyatana (sphere of mind), and a small portion of the eleven karma-caused āyatanas (spheres). This is called Karma-hetu-dharma. What is non-Karma-hetu-dharma? It refers to the first anāsrava-cetanā (undefiled volition) of a pudgala (individual) who has already entered samyaktva-niyāma-avakrānti (the stage of assurance of rightness), and the future first anāsrava-cetanā of other pṛthag-jana (ordinary beings) who are destined to enter samyaktva-niyāma-avakrānti, as well as a small portion of the eleven non-karma-caused āyatanas (spheres), except for the mana-āyatana (sphere of mind). This is called non-Karma-hetu-dharma. What is Karma-samanantara-dharma (karma-immediately preceding dharma)? It refers to the dharma for which the mind is the samanantara-pratyaya (immediately preceding condition). What is non-Karma-samanantara-dharma? It refers to the dharma for which the mind is not the samanantara-pratyaya (immediately preceding condition). What is Karma-ālambana-dharma (karma-object dharma)? It refers to the three kinds of consciousness.

身及相應法以業為所緣，是名業為所緣法。非業為所緣法雲何？謂除業為所緣三識身及相應法，諸餘即此三識身及相應法，並餘三識身及相應法，若色、無為、心不相應行，是名非業為所緣法。業為增上法雲何？謂有為法，以業為增上。非業為增上法雲何？謂無為法。業果法雲何？謂一切有為法及擇滅。非業果法雲何？謂虛空、非擇滅。業異熟法雲何？謂業異熟十一處少分，除聲處。非業異熟法雲何？謂聲處及非業異熟十一處少分。

有法雲何？謂有漏法。非有法雲何？謂無漏法。有相應法雲何？謂有漏心心所法。有不相應法雲何？謂無漏心心所法，及色、無為、心不相應行。有俱有法雲何？謂有漏法，及與有漏法俱生諸無漏法。非有俱有法雲何？謂除有漏俱生諸無漏法，諸餘無漏法、隨有轉法。及有為因法雲何？謂有漏法、非隨有轉法。及非有為因法雲何？謂無漏法。有為等無間法雲何？謂有漏心心所法等無間，諸餘有漏無漏心心所法若已生若正生，及無想定、滅定若已生若正生，是名有為等無間法。非有為等無間法雲何？謂除有為等無間心心所法諸餘心心所法，及除有為等無間心不相應行諸餘心不相應行，並色、無為，是名非有為等無間法。有為所緣法雲何？謂五識身及相應法，若意識及相應法，以有為所

【現代漢語翻譯】現代漢語譯本：身及相應的法以業（Karma，行為或意志）為所緣，這被稱為『業為所緣法』。什麼是非業為所緣法呢？就是除了以業為所緣的三識身（three consciousnesses，三種意識）及相應的法之外，其餘的，即這三識身及相應的法，以及其餘的三識身及相應的法，還有色（rupa，物質）、無為（unconditioned，非因緣和合的）法、心不相應行（citta-viprayukta-samskaras，不與心識相應的行法），這被稱為『非業為所緣法』。什麼是業為增上法呢？就是有為法（conditioned phenomena，因緣和合的現象），以業為增上。什麼是非業為增上法呢？就是無為法。什麼是業果法呢？就是一切有為法以及擇滅（nirodha-satya，通過智慧選擇而達到的寂滅）。什麼是非業果法呢？就是虛空（akasa，空間）和非擇滅（apratisamkhya-nirodha，非通過智慧選擇而達到的寂滅）。什麼是業異熟法呢？就是業異熟的十一處（eleven ayatanas，十一處感官領域）的小部分，除了聲處（sound base，聲音的領域）。什麼是非業異熟法呢？就是聲處以及非業異熟的十一處的小部分。

什麼是有法呢？就是有漏法（asrava-dharma，有煩惱的法）。什麼是非有法呢？就是無漏法（anasrava-dharma，無煩惱的法）。什麼是有相應法呢？就是有漏的心和心所法（citta-caitta dharmas，心和心所的法）。什麼是有不相應法呢？就是無漏的心和心所法，以及色、無為、心不相應行。什麼是有俱有法呢？就是有漏法，以及與有漏法同時生起的諸無漏法。什麼是非有俱有法呢？就是除了與有漏法同時生起的諸無漏法之外，其餘的無漏法、隨有轉法（anuvrtti-dharma，隨順存在的法）。以及有為因法是什麼呢？就是有漏法、非隨有轉法。以及非有為因法是什麼呢？就是無漏法。什麼是有為等無間法呢？就是有漏的心和心所法等無間（anantara，無間斷）生起，其餘的有漏和無漏的心和心所法，無論是已生還是正生，以及無想定（asamjna-samapatti，無想禪定）、滅盡定（nirodha-samapatti，滅盡禪定），無論是已生還是正生，這被稱為『有為等無間法』。什麼是非有為等無間法呢？就是除了有為等無間的心和心所法之外的其餘心和心所法，以及除了有為等無間的心不相應行之外的其餘心不相應行，還有色、無為，這被稱為『非有為等無間法』。什麼是有為所緣法呢？就是五識身（five consciousnesses，五種感官意識）及相應的法，如果是意識（mano-vijnana，第六意識）及相應的法，以有為所

【English Translation】 English version: The body and corresponding dharmas (elements of existence) with karma (action or volition) as their object are called 'dharmas with karma as their object'. What are dharmas that do not have karma as their object? They are all except the three aggregates of consciousness (three vijnana-skandhas) and their corresponding dharmas that have karma as their object; that is, these three aggregates of consciousness and their corresponding dharmas, as well as the remaining three aggregates of consciousness and their corresponding dharmas, along with rupa (matter), unconditioned dharmas, and citta-viprayukta-samskaras (formations not associated with mind). These are called 'dharmas that do not have karma as their object'. What are dharmas with karma as the dominant condition? They are conditioned phenomena (samskrta-dharmas) with karma as the dominant condition. What are dharmas that do not have karma as the dominant condition? They are unconditioned dharmas (asamskrta-dharmas). What are karmic result dharmas? They are all conditioned phenomena and nirodha-satya (cessation through wisdom). What are dharmas that are not karmic results? They are akasa (space) and apratisamkhya-nirodha (cessation not through wisdom).

What are asrava-dharmas (defiled dharmas)? They are defiled dharmas. What are anasrava-dharmas (undefiled dharmas)? They are undefiled dharmas. What are dharmas associated with defilements? They are defiled mental and mental factors (citta-caitta dharmas). What are dharmas not associated with defilements? They are undefiled mental and mental factors, as well as rupa, unconditioned dharmas, and citta-viprayukta-samskaras. What are dharmas co-existent with defilements? They are defiled dharmas and the undefiled dharmas that arise simultaneously with defiled dharmas. What are dharmas not co-existent with defilements? They are the undefiled dharmas other than those that arise simultaneously with defiled dharmas, and anuvrtti-dharmas (dharmas that follow along). And what are conditioned causal dharmas? They are defiled dharmas and dharmas that do not follow along. And what are dharmas that are not conditioned causal dharmas? They are undefiled dharmas. What are conditioned immediately preceding dharmas? They are defiled mental and mental factors that arise without interruption, and the remaining defiled and undefiled mental and mental factors, whether already arisen or presently arising, as well as asamjna-samapatti (cessation of perception) and nirodha-samapatti (cessation of feeling and perception), whether already arisen or presently arising. These are called 'conditioned immediately preceding dharmas'. What are dharmas that are not conditioned immediately preceding dharmas? They are the remaining mental and mental factors other than the conditioned immediately preceding mental and mental factors, and the remaining citta-viprayukta-samskaras other than the conditioned immediately preceding citta-viprayukta-samskaras, along with rupa and unconditioned dharmas. These are called 'dharmas that are not conditioned immediately preceding dharmas'. What are conditioned object-dharmas? They are the five aggregates of consciousness (five vijnana-skandhas) and their corresponding dharmas, and if it is mano-vijnana (mind consciousness) and its corresponding dharmas, with conditioned

緣，是名有為所緣法。非有為所緣法雲何？謂除以有為所緣意識及相應法諸餘意識，及相應法，並色、無為、心不相應行，是名非有為所緣法。有為增上法雲何？謂有為法。非有為增上法雲何？謂無為法。有果法雲何？謂有漏法，及世俗道所證結斷。非有果法雲何？謂除有果無漏法諸餘無漏法。有異熟法雲何？謂有異熟十一處少分，除聲處。非有異熟法雲何？謂聲處及非有異熟十一處少分。

所遍知法雲何？有二遍知：一智遍知、一斷遍知。智遍知所遍知法雲何？謂一切法皆是智遍知所應知故。非智遍知所遍知法雲何？謂如是法求不可得，無法非智所應知故。斷遍知所遍知法，即是所應斷法。此復云何？謂有漏法。非斷遍知所遍知法，即是非所應斷法。此復云何？謂無漏法。所應修法雲何？謂善有為法。非所應修法雲何？謂不善、無記法及擇滅。所應證法雲何？有二作證：一智作證、二得作證。智作證所應證法雲何？謂一切法，皆是智作證所應證故。非智作證所應證法雲何？謂如是法求不可得，無法非智所應證故。得作證所應證法雲何？謂一切善法，及依定所證無覆無記天眼、天耳。非得作證所應證法雲何？謂除依定所證無覆無記天眼、天耳，諸餘無記法及一切不善法。所應習法雲何？謂善有為法。非所應習法

【現代漢語翻譯】現代漢語譯本『緣』（Pratyaya，條件），是指以『有為』（conditioned phenomena）為所緣的法。什麼是非『有為』所緣的法呢？是指除了以『有為』為所緣的意識及相應的法之外，其餘的意識及相應的法，以及色法、『無為』（unconditioned phenomena）、心不相應行法，這些都稱為非『有為』所緣的法。什麼是『有為』增上法呢？是指『有為』法。什麼是非『有為』增上法呢？是指『無為』法。什麼是『有果』法呢？是指『有漏』（afflicted）法，以及通過世俗道所證得的煩惱斷滅。什麼是非『有果』法呢？是指除了『有果』的『無漏』（unafflicted）法之外，其餘的『無漏』法。什麼是『有異熟』（Vipāka，果報）法呢？是指具有『異熟』的十一個處（Ayatana，感官領域）的少部分，除了聲處（聲音）。什麼是非『有異熟』法呢？是指聲處，以及不具有『異熟』的十一個處的少部分。

什麼是『所遍知』法呢？有二種『遍知』（Parijñā，完全理解）：一是智『遍知』（knowledge-comprehension），一是斷『遍知』（abandonment-comprehension）。智『遍知』所『遍知』的法是什麼呢？是指一切法，因為一切法都是智『遍知』所應知的。什麼是非智『遍知』所『遍知』的法呢？是指這樣的法是無法找到的，沒有法不是智所應知的。斷『遍知』所『遍知』的法，就是所應斷的法。這是什麼呢？是指『有漏』法。非斷『遍知』所『遍知』的法，就是非所應斷的法。這是什麼呢？是指『無漏』法。什麼是所應修的法呢？是指善的『有為』法。什麼是非所應修的法呢？是指不善法、無記法以及『擇滅』（Pratisamkhyanirodha，通過智慧的滅盡）。什麼是所應證的法呢？有二種作證（Abhisamaya，現證）：一是智作證，二是得作證。智作證所應證的法是什麼呢？是指一切法，因為一切法都是智作證所應證的。什麼是非智作證所應證的法呢？是指這樣的法是無法找到的，沒有法不是智所應證的。得作證所應證的法是什麼呢？是指一切善法，以及依禪定所證得的無覆無記的天眼、天耳。什麼是非得作證所應證的法呢？是指除了依禪定所證得的無覆無記的天眼、天耳之外，其餘的無記法以及一切不善法。什麼是所應習的法呢？是指善的『有為』法。什麼是非所應習的法呢？

【English Translation】 English version 『Condition』 (Pratyaya), refers to the dharma that takes 『conditioned phenomena』 (有為) as its object. What are the dharmas that do not take 『conditioned phenomena』 as their object? They are the remaining consciousnesses and their associated dharmas, apart from the consciousnesses that take 『conditioned phenomena』 as their object and their associated dharmas, as well as form, 『unconditioned phenomena』 (無為), and dharmas that are not associated with the mind. These are called dharmas that do not take 『conditioned phenomena』 as their object. What are the conditioned dominant dharmas? They are conditioned dharmas. What are the unconditioned dominant dharmas? They are unconditioned dharmas. What are the dharmas with results? They are afflicted dharmas and the cessation of afflictions attained through mundane paths. What are the dharmas without results? They are the remaining unafflicted dharmas, apart from the unafflicted dharmas with results. What are the dharmas with 『resultant maturation』 (Vipāka)? They are a small portion of the eleven sense fields (Ayatana) that have 『resultant maturation』, except for the sound field. What are the dharmas without 『resultant maturation』? They are the sound field and a small portion of the eleven sense fields that do not have 『resultant maturation』.

What are the dharmas to be fully known? There are two types of 『full knowledge』 (Parijñā): knowledge-comprehension and abandonment-comprehension. What are the dharmas to be fully known by knowledge-comprehension? They are all dharmas, because all dharmas should be known by knowledge-comprehension. What are the dharmas not to be fully known by knowledge-comprehension? They are such dharmas that cannot be found; there are no dharmas that should not be known by knowledge. The dharmas to be fully known by abandonment-comprehension are the dharmas that should be abandoned. What are these? They are afflicted dharmas. The dharmas not to be fully known by abandonment-comprehension are the dharmas that should not be abandoned. What are these? They are unafflicted dharmas. What are the dharmas to be cultivated? They are wholesome conditioned dharmas. What are the dharmas not to be cultivated? They are unwholesome dharmas, neutral dharmas, and 『cessation through discrimination』 (Pratisamkhyanirodha). What are the dharmas to be realized? There are two types of realization (Abhisamaya): realization through knowledge and realization through attainment. What are the dharmas to be realized through knowledge? They are all dharmas, because all dharmas should be realized through knowledge. What are the dharmas not to be realized through knowledge? They are such dharmas that cannot be found; there are no dharmas that should not be realized through knowledge. What are the dharmas to be realized through attainment? They are all wholesome dharmas, and the unobstructed and neutral divine eye and divine ear attained through meditative concentration. What are the dharmas not to be realized through attainment? They are the remaining neutral dharmas and all unwholesome dharmas, apart from the unobstructed and neutral divine eye and divine ear attained through meditative concentration. What are the dharmas to be practiced? They are wholesome conditioned dharmas. What are the dharmas not to be practiced?

云何？謂不善、無記法及擇滅。有罪法雲何？謂不善及有覆無記法。無罪法雲何？謂善及無覆無記法。黑白法、有覆無覆法、順退非順退法亦爾。有記法雲何？謂善、不善法。無記法雲何？謂除善、不善諸餘法。已生法雲何？謂過去、現在法。非已生法雲何？謂未來法及無為。正生法雲何？謂若法未來現前正起。非正生法雲何？謂除未來現前正起法，諸餘未來及過去現在，並無為法。已滅法雲何？謂過去法。非已滅法雲何？謂未來、現在及無為法。正滅法雲何？謂若法現在現前正滅。非正滅法雲何？謂除現在現前正滅法諸餘現在及過去、未來，並無為法。緣起法雲何？謂有為法。非緣起法雲何？謂無為法。緣已生非緣已生法、因法非因法、有因法非有因法、因已生法非因已生法亦爾。因相應法雲何？謂一切心、心所法。因不相應法雲何？謂色、無為、心不相應行。

結法雲何？謂九結。非結法雲何？謂除九結諸餘法。順結法雲何？謂一切有漏法。非順結法雲何？謂一切無漏法。取法雲何？謂四取。非取法雲何？謂除四取諸餘法。有執受法雲何？謂有執受九處少分，除聲、意、法處。無執受法雲何？謂聲、意、法處及無執受九處少分。順取法雲何？謂一切有漏法。非順取法雲何？謂一切無漏法。煩惱法雲何？謂若

【現代漢語翻譯】現代漢語譯本什麼是不善、無記法和擇滅（Nirvana achieved through wisdom）？什麼是有罪法？指不善法和有覆無記法。什麼是無罪法？指善法和無覆無記法。黑白法、有覆無覆法、順退非順退法也是如此。什麼是有記法？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所有其他法。什麼是已生法？指過去法和現在法。什麼是非已生法？指未來法和無為法（unconditioned dharma）。什麼是正生法？指未來法在當下正要生起。什麼是非正生法？指除了當下正要生起的未來法之外，所有其他的未來法，以及過去法、現在法和無為法。什麼是已滅法？指過去法。什麼是非已滅法？指未來法、現在法和無為法。什麼是正滅法？指現在法在當下正要滅去。什麼是非正滅法？指除了當下正要滅去的現在法之外，所有其他的現在法，以及過去法、未來法和無為法。什麼是緣起法？指有為法（conditioned dharma）。什麼是非緣起法？指無為法。緣已生非緣已生法、因法非因法、有因法非有因法、因已生法非因已生法也是如此。什麼是因相應法？指一切心法和心所法（mental factors）。什麼是不相應法？指色法（rupa/matter）、無為法和心不相應行法（citta-viprayukta-samskaras）。什麼是結法？指九結（nine fetters）。什麼是非結法？指除了九結之外的所有其他法。什麼是順結法？指一切有漏法（dharma with outflows）。什麼是非順結法？指一切無漏法（dharma without outflows）。什麼是取法？指四取（four attachments）。什麼是非取法？指除了四取之外的所有其他法。什麼是有執受法？指有執受的九處（nine sense bases）的小部分，除了聲處、意處和法處。什麼是無執受法？指聲處、意處、法處和無執受的九處的小部分。什麼是順取法？指一切有漏法。什麼是非順取法？指一切無漏法。什麼是煩惱法？指...

【English Translation】 English version What are the unwholesome, indeterminate, and cessation through wisdom (Nirvana)? What are the culpable dharmas? They are the unwholesome and the obscured-indeterminate dharmas. What are the non-culpable dharmas? They are the wholesome and the unobscured-indeterminate dharmas. The same applies to black and white dharmas, obscured and unobscured dharmas, and dharmas that accord with or do not accord with progress. What are the determinate dharmas? They are the wholesome and unwholesome dharmas. What are the indeterminate dharmas? They are all dharmas other than the wholesome and unwholesome. What are the dharmas that have already arisen? They are the past and present dharmas. What are the dharmas that have not yet arisen? They are the future dharmas and the unconditioned (asamskrta dharma). What are the dharmas that are presently arising? They are the dharmas that are arising in the present moment from the future. What are the dharmas that are not presently arising? They are all other future dharmas, as well as past, present, and unconditioned dharmas, except for the future dharmas that are arising in the present moment. What are the dharmas that have already ceased? They are the past dharmas. What are the dharmas that have not yet ceased? They are the future, present, and unconditioned dharmas. What are the dharmas that are presently ceasing? They are the dharmas that are ceasing in the present moment. What are the dharmas that are not presently ceasing? They are all other present dharmas, as well as past, future, and unconditioned dharmas, except for the present dharmas that are ceasing in the present moment. What are the dependently originated dharmas? They are the conditioned dharmas (samskrta dharma). What are the dharmas that are not dependently originated? They are the unconditioned dharmas. The same applies to dharmas that have arisen through conditions and dharmas that have not arisen through conditions, causal dharmas and non-causal dharmas, dharmas with causes and dharmas without causes, and dharmas that have arisen through causes and dharmas that have not arisen through causes. What are the dharmas associated with causes? They are all mental (citta) and mental factor (caitasika) dharmas. What are the dharmas not associated with causes? They are form (rupa/matter), the unconditioned, and the formations disassociated from mind (citta-viprayukta-samskaras). What are the fetters? They are the nine fetters (nava samyojanas). What are the dharmas that are not fetters? They are all other dharmas besides the nine fetters. What are the dharmas that accord with the fetters? They are all defiled dharmas (sasrava dharma). What are the dharmas that do not accord with the fetters? They are all undefiled dharmas (anasrava dharma). What are the graspings? They are the four graspings (four attachments/upadanas). What are the dharmas that are not graspings? They are all other dharmas besides the four graspings. What are the dharmas that are possessed? They are a small portion of the nine sense bases that are possessed, excluding the sound base, the mind base, and the dharma base. What are the dharmas that are not possessed? They are the sound base, the mind base, the dharma base, and a small portion of the nine sense bases that are not possessed. What are the dharmas that accord with grasping? They are all defiled dharmas. What are the dharmas that do not accord with grasping? They are all undefiled dharmas. What are the afflictions? They are...

法是纏。非煩惱法雲何？謂若法非纏。染污法雲何？謂不善及有覆無記法。不染污法雲何？謂善及無覆無記法。雜染法雲何？謂有漏法。非雜染法雲何？謂無漏法。纏法雲何？謂若法是煩惱。非纏法雲何？謂若法非煩惱。所纏法雲何？謂染污心、心所法。非所纏法雲何？謂不染污心、心所法，及色、無為、心不相應行。順纏法雲何？謂有漏法。非順纏法雲何？謂無漏法。

有所緣法雲何？謂一切心、心所法。無所緣法雲何？謂色、無為、心不相應行。有尋法雲何？謂尋相應法。無尋法雲何？謂尋不相應法。有伺法雲何？謂伺相應法。無伺法雲何？謂伺不相應法。有喜法雲何？謂喜根相應法。無喜法雲何？謂喜根不相應法。有警覺法雲何？謂作意相應法。無警覺法雲何？謂作意不相應法。有事有緣法雲何？謂有為法。無事無緣法雲何？謂無為法。有上法雲何？謂一切有為法及虛空、非擇滅。無上法雲何？謂擇滅。遠法雲何？謂過去、未來法。近法雲何？謂現在及無為法。有量法雲何？謂若法果及異熟俱有量。無量法雲何？謂若法果及異熟俱無量。見法雲何？謂眼根五染污見、世俗正見、學見無學見。非見法雲何？謂除眼根諸餘色蘊，除餘八見諸餘行蘊及三蘊全，並無為法。見處法雲何？謂有漏法。非見處法雲何？

【現代漢語翻譯】現代漢語譯本：什麼是纏縛之法？是指煩惱。什麼是非煩惱之法呢？是指不是纏縛的法。什麼是染污之法呢？是指不善以及有覆無記之法。什麼是不染污之法呢？是指善以及無覆無記之法。什麼是雜染之法呢？是指有漏之法。什麼是非雜染之法呢？是指無漏之法。什麼是纏縛之法呢？是指是煩惱的法。什麼是非纏縛之法呢？是指不是煩惱的法。什麼是被纏縛之法呢？是指染污的心、心所法。什麼是非被纏縛之法呢？是指不染污的心、心所法，以及色法、無為法、心不相應行法。什麼是順於纏縛之法呢？是指有漏之法。什麼是非順於纏縛之法呢？是指無漏之法。

什麼是有所緣之法呢？是指一切心、心所法。什麼是無所緣之法呢？是指色法、無為法、心不相應行法。什麼是有尋之法呢？是指與尋相應的法。什麼是無尋之法呢？是指與尋不相應的法。什麼是有伺之法呢？是指與伺相應的法。什麼是無伺之法呢？是指與伺不相應的法。什麼是有喜之法呢？是指與喜根相應的法。什麼是無喜之法呢？是指與喜根不相應的法。什麼是有警覺之法呢？是指與作意相應的法。什麼是無警覺之法呢？是指與作意不相應的法。什麼是有事有緣之法呢？是指有為法。什麼是無事無緣之法呢？是指無為法。什麼是有上之法呢？是指一切有為法以及虛空、非擇滅。什麼是無上之法呢？是指擇滅。什麼是遠之法呢？是指過去、未來之法。什麼是近之法呢？是指現在以及無為法。什麼是有量之法呢？是指其果和異熟都是有量的法。什麼是無量之法呢？是指其果和異熟都是無量的法。什麼是見之法呢？是指眼根、五種染污的見、世俗正見、學見、無學見。什麼是非見之法呢？是指除了眼根之外的其餘色蘊，除了其餘八種見之外的其餘行蘊以及全部的三蘊，以及無為法。什麼是見處之法呢？是指有漏法。什麼是非見處之法呢？

【English Translation】 English version: What is the Dharma of entanglement? It refers to afflictions (煩惱, fan nao). What is the Dharma that is not affliction? It refers to the Dharma that is not entanglement. What is the Dharma of defilement? It refers to unwholesome (不善, bu shan) and obscured indeterminate (有覆無記, you fu wu ji) Dharmas. What is the Dharma that is not defiled? It refers to wholesome (善, shan) and unobscured indeterminate (無覆無記, wu fu wu ji) Dharmas. What is the Dharma of mixed defilement? It refers to conditioned (有漏, you lou) Dharmas. What is the Dharma that is not of mixed defilement? It refers to unconditioned (無漏, wu lou) Dharmas. What is the Dharma of entanglement? It refers to the Dharma that is affliction. What is the Dharma that is not entanglement? It refers to the Dharma that is not affliction. What is the Dharma that is entangled? It refers to defiled mind and mental factors (心所法, xin suo fa). What is the Dharma that is not entangled? It refers to undefiled mind and mental factors, as well as form (色, se), unconditioned (無為, wu wei), and formations not corresponding to mind (心不相應行, xin bu xiang ying xing). What is the Dharma that accords with entanglement? It refers to conditioned Dharmas. What is the Dharma that does not accord with entanglement? It refers to unconditioned Dharmas.

What is the Dharma with an object of cognition? It refers to all mind and mental factors. What is the Dharma without an object of cognition? It refers to form, unconditioned, and formations not corresponding to mind. What is the Dharma with investigation (尋, xun)? It refers to Dharmas corresponding to investigation. What is the Dharma without investigation? It refers to Dharmas not corresponding to investigation. What is the Dharma with discernment (伺, si)? It refers to Dharmas corresponding to discernment. What is the Dharma without discernment? It refers to Dharmas not corresponding to discernment. What is the Dharma with joy (喜, xi)? It refers to Dharmas corresponding to the root of joy (喜根, xi gen). What is the Dharma without joy? It refers to Dharmas not corresponding to the root of joy. What is the Dharma with arousal (警覺, jing jue)? It refers to Dharmas corresponding to attention (作意, zuo yi). What is the Dharma without arousal? It refers to Dharmas not corresponding to attention. What is the Dharma with event and condition? It refers to conditioned Dharmas. What is the Dharma without event and condition? It refers to unconditioned Dharmas. What is the Dharma with superior? It refers to all conditioned Dharmas, as well as space (虛空, xu kong) and non-selective cessation (非擇滅, fei ze mie). What is the Dharma without superior? It refers to selective cessation (擇滅, ze mie). What is the Dharma that is distant? It refers to past and future Dharmas. What is the Dharma that is near? It refers to present and unconditioned Dharmas. What is the Dharma that is limited? It refers to Dharmas whose result and vipaka (異熟, yi shu) are both limited. What is the Dharma that is unlimited? It refers to Dharmas whose result and vipaka are both unlimited. What is the Dharma of seeing? It refers to the eye sense base (眼根, yan gen), the five defiled views, conventional right view, the view of a learner, and the view of one beyond learning. What is the Dharma that is not seeing? It refers to the remaining aggregates of form apart from the eye sense base, the remaining aggregates of formations apart from the remaining eight views, and the entirety of the three aggregates, as well as unconditioned Dharmas. What is the Dharma that is a place of seeing? It refers to conditioned Dharmas. What is the Dharma that is not a place of seeing?

謂無漏法。見相應法雲何？謂八見相應法。見不相應法雲何？謂八見不相應法。

異生法法雲何？謂地獄、傍生、鬼界有情、北俱盧洲人、無想有情天諸蘊界處及生彼業，是名異生法法。非異生法法雲何？謂四通行、四無礙解、四沙門果、無諍愿智、邊際定、大悲滅定、空空無愿無愿無相無相、雜修靜慮現觀邊世俗智、凈居天蘊界處及生彼業，是名非異生法法。共異生法雲何？謂共有定及共有生。此復云何？謂如是定及如是生，異生、聖者俱容得有，是名共異生法。不共異生法雲何？謂四通行、四無礙解、四沙門果、無諍愿智、邊際定、大悲滅定、空空無愿無愿無相無相、雜修靜慮現觀邊世俗智、凈居天蘊界處及生彼業，是名不共異生法。定法雲何？謂五無間業及學無學法。非定法雲何？謂除五無間業諸餘有漏及無為法。順熱惱法雲何？謂不善及有覆無記法。非順熱惱法雲何？謂善及無覆無記法。根法雲何？謂內六處及法處所攝根法。非根法雲何？謂外五處及法處所攝非根法。聖諦所攝法雲何？謂一切有為法及擇滅。非聖諦所攝法雲何？謂虛空、非擇滅。

俱有法雲何？謂一切有為法。非俱有法雲何？謂無為法。相應法雲何？謂一切心心所法。不相應法雲何？謂色、無為、心不相應行。果法雲何？謂一切

【現代漢語翻譯】現代漢語譯本：什麼是無漏法？指與見（Dṛṣṭi）相應的法。什麼是與見相應的法？指與八種見相應的法。什麼是不與見相應的法？指與八種見不相應的法。

什麼是異生法法？指地獄、傍生（動物）、鬼界有情、北俱盧洲人、無想有情天眾生的蘊、界、處，以及導致他們出生的業，這被稱為異生法法。什麼是非異生法法？指四通行（預流向、一來向、不還向、阿羅漢向）、四無礙解（法無礙解、義無礙解、詞無礙解、辯無礙解）、四沙門果（預流果、一來果、不還果、阿羅漢果）、無諍愿智、邊際定、大悲滅定、空空、無愿無愿、無相無相、雜修靜慮現觀邊世俗智、凈居天眾生的蘊、界、處，以及導致他們出生的業，這被稱為非異生法法。什麼是共異生法？指共有的禪定和共有的生。這是什麼意思呢？指這樣的禪定和這樣的生，異生（凡夫）和聖者都可能擁有，這被稱為共異生法。什麼是不共異生法？指四通行、四無礙解、四沙門果、無諍愿智、邊際定、大悲滅定、空空、無愿無愿、無相無相、雜修靜慮現觀邊世俗智、凈居天眾生的蘊、界、處，以及導致他們出生的業，這被稱為不共異生法。什麼是定法？指五無間業（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）以及有學法和無學法。什麼是非定法？指除了五無間業之外的所有有漏法和無為法。什麼是順熱惱法？指不善法和有覆無記法。什麼是非順熱惱法？指善法和無覆無記法。什麼是根法？指內六處（眼處、耳處、鼻處、舌處、身處、意處）以及法處所包含的根法。什麼是非根法？指外五處（色處、聲處、香處、味處、觸處）以及法處所包含的非根法。什麼是聖諦所攝法？指一切有為法和擇滅。什麼是非聖諦所攝法？指虛空和非擇滅。

什麼是俱有法？指一切有為法。什麼是非俱有法？指無為法。什麼是相應法？指一切心和心所法。什麼是不相應法？指色法、無為法、心不相應行法。什麼是果法？指一切...

【English Translation】 English version: What are the unconditioned (Anāsrava) dharmas? They are the dharmas associated with views (Dṛṣṭi). What are the dharmas associated with views? They are the dharmas associated with the eight views. What are the dharmas not associated with views? They are the dharmas not associated with the eight views.

What are the dharmas of ordinary beings (Pṛthagjana)? They are the aggregates (Skandha), realms (Dhātu), and bases (Āyatana) of beings in hell, animals (Tiryagyoni), the realm of ghosts, the inhabitants of Uttarakuru (North Kuru continent), the heavens of non-percipient beings (Asañjñisattva), and the karma that causes their birth there. These are called the dharmas of ordinary beings. What are the dharmas that are not of ordinary beings? They are the four paths (Srotaāpanna-mārga, Sakṛdāgāmi-mārga, Anāgāmi-mārga, Arhat-mārga), the four analytical knowledges (Pratisaṃvidā: Dharma-pratisaṃvidā, Artha-pratisaṃvidā, Nirukti-pratisaṃvidā, Pratibhāna-pratisaṃvidā), the four fruits of a Śrāmaṇa (Srotaāpanna-phala, Sakṛdāgāmi-phala, Anāgāmi-phala, Arhat-phala), the knowledge of non-conflict (Araṇajñāna), the border-attainment (Sīmā-samādhi), the great compassion cessation (Mahākaruṇā-nirodha), emptiness of emptiness (Śūnyatā-śūnyatā), wishlessness of wishlessness (Apraṇihita-apraṇihita), signlessness of signlessness (Animitta-animitta), worldly knowledge at the edge of meditative insight cultivated in combination (Saṃskṛta-dhyāna-darśana-pārśva-laukikajñāna), the aggregates, realms, and bases of the Pure Abode heavens (Śuddhāvāsa), and the karma that causes their birth there. These are called the dharmas that are not of ordinary beings. What are the dharmas common to ordinary beings? They are the shared samādhi and shared birth. What does this mean? It means that such samādhi and such birth can be attained by both ordinary beings and noble ones (Ārya), and these are called the dharmas common to ordinary beings. What are the dharmas not common to ordinary beings? They are the four paths, the four analytical knowledges, the four fruits of a Śrāmaṇa, the knowledge of non-conflict, the border-attainment, the great compassion cessation, emptiness of emptiness, wishlessness of wishlessness, signlessness of signlessness, worldly knowledge at the edge of meditative insight cultivated in combination, the aggregates, realms, and bases of the Pure Abode heavens, and the karma that causes their birth there. These are called the dharmas not common to ordinary beings. What are the fixed (Niyata) dharmas? They are the five heinous crimes (Ānantarika-karma: matricide, patricide, killing an Arhat, causing schism in the Sangha, shedding the blood of a Buddha) and the dharmas of learners (Śaikṣa) and non-learners (Aśaikṣa). What are the unfixed (Aniyata) dharmas? They are all conditioned (Sāsrava) and unconditioned (Asāsrava) dharmas except for the five heinous crimes. What are the dharmas conducive to affliction (Paridāha)? They are unwholesome (Akuśala) and obscured indeterminate (Sāvṛtāvyākṛta) dharmas. What are the dharmas not conducive to affliction? They are wholesome (Kuśala) and unobscured indeterminate (Anāvṛtāvyākṛta) dharmas. What are the root (Indriya) dharmas? They are the six internal bases (Ṣaḍāyatana: eye, ear, nose, tongue, body, mind) and the root dharmas included in the dharma-base (Dharmāyatana). What are the non-root dharmas? They are the five external bases (Rūpāyatana, Śabdāyatana, Gandhāyatana, Rasāyatana, Spraṣṭavyāyatana) and the non-root dharmas included in the dharma-base. What are the dharmas included in the noble truths (Āryasatya)? They are all conditioned dharmas and cessation through discrimination (Pratisaṃkhyā-nirodha). What are the dharmas not included in the noble truths? They are space (Ākāśa) and cessation without discrimination (Apratisaṃkhyā-nirodha).

What are the co-existent (Sahabhū) dharmas? They are all conditioned dharmas. What are the non-co-existent dharmas? They are unconditioned dharmas. What are the associated (Saṃprayukta) dharmas? They are all mental (Citta) and mental factors (Caitasika) dharmas. What are the non-associated (Visaṃprayukta) dharmas? They are form (Rūpa), unconditioned dharmas, and formations not associated with mind (Citta-visaṃprayukta-saṃskāra). What are the resultant (Phala) dharmas? They are all...

有為法及擇滅。非果法雲何？謂虛空、非擇滅。有果法雲何？謂一切有為法。無果法雲何？謂無為法。異熟法雲何？謂異熟十一處少分，除聲處。非異熟法雲何？謂聲處及非異熟十一處少分。有異熟法雲何？謂不善、善有漏法。無異熟法雲何？謂無記無漏法。因緣法雲何？謂一切法。非因緣法雲何？謂如是法求不可得，以一切法是因緣故。有因緣法雲何？謂一切有為法。無因緣法雲何？謂無為法。離法雲何？謂欲界系善戒、色無色界系出離遠離所生善定，及學無學法並擇滅。非離法雲何？謂除欲界系善戒諸餘欲界系法，除色無色界系出離遠離所生善定諸餘色無色界系法，及虛空、非擇滅。有離法雲何？謂一切有為。無離法雲何？謂無為法。相續法雲何？謂若法以滅法為先或已生或正生。此復云何？謂過去現在及未來現前正起法，如是后法與前法相續，是名相續法。非相續法雲何？謂除未來現前正起法諸餘未來及無為法，是名非相續法。有相續法雲何？謂若法以滅法為先而已生。此復云何？謂除過去現在阿羅漢命終時五蘊，諸餘過去現在法，如是前法有後相續法，是名有相續法。無相續法雲何？謂過去現在阿羅漢命終時五蘊及未來，並無為法。

善法雲何？謂善五蘊及擇滅。不善法雲何？謂不善五蘊。無記法雲何

【現代漢語翻譯】現代漢語譯本『有為法』（conditioned dharmas）及『擇滅』（pratisamkhyanirodha，一種通過智慧選擇而達到的滅盡狀態）不是『果法』（resultant dharmas），那什麼是呢？是『虛空』（space）和『非擇滅』（apratisamkhyanirodha，非通過智慧選擇而自然達到的滅盡狀態）。什麼是『有果法』？是一切『有為法』。什麼是『無果法』？是『無為法』（unconditioned dharmas）。什麼是『異熟法』（vipaka-dharma，果報法）？是『異熟』的十一個『處』（ayatana，感覺器官和感覺對像）的小部分，除了『聲處』（sound-ayatana）。什麼不是『異熟法』？是『聲處』以及非『異熟』的十一個『處』的小部分。什麼是『有異熟法』？是不善和善的『有漏法』（asrava-dharma，有煩惱的法）。什麼不是『有異熟法』？是『無記法』（avyakrta-dharma，非善非惡的法）和『無漏法』（anasrava-dharma，無煩惱的法）。什麼是『因緣法』（hetu-pratyaya-dharma，因緣和合的法）？是一切法。什麼不是『因緣法』？是這樣一種法，尋求而不可得，因為一切法都是因緣和合的。什麼是『有因緣法』？是一切『有為法』。什麼是『無因緣法』？是『無為法』。什麼是『離法』（vivikta-dharma，遠離的法）？是欲界系的善戒、色界和無色界系的出離和遠離所生的善定，以及『學法』（saiksa-dharma，還在學習的法）和『無學法』（asiksa-dharma，已經完成學習的法）以及『擇滅』。什麼不是『離法』？是除了欲界系的善戒之外的其餘欲界系法，除了色界和無色界系的出離和遠離所生的善定之外的其餘色界和無色界系法，以及『虛空』和『非擇滅』。什麼是『有離法』？是一切『有為』。什麼是『無離法』？是『無為法』。什麼是『相續法』（samtati-dharma，相續不斷的法）？是如果一個法以滅法為先，或者已經生起，或者正在生起。這又是什麼呢？是過去、現在以及未來現前正在生起的法，這樣後面的法與前面的法相續，這叫做『相續法』。什麼不是『相續法』？是除了未來現前正在生起的法之外的其餘未來法以及『無為法』，這叫做『非相續法』。什麼是『有相續法』？是如果一個法以滅法為先而已經生起。這又是什麼呢？是除了過去現在阿羅漢命終時的五蘊之外的其餘過去現在法，這樣前面的法有後面的相續法，這叫做『有相續法』。什麼不是『有相續法』？是過去現在阿羅漢命終時的五蘊以及未來法，以及『無為法』。什麼是『善法』（kusala-dharma）？是善的五蘊以及『擇滅』。什麼是不善法（akusala-dharma）？是不善的五蘊。什麼是『無記法』（avyakrta-dharma）？

【English Translation】 English version 『Conditioned dharmas』 (有為法) and 『pratisamkhyanirodha』 (擇滅, cessation through wisdom) are not 『resultant dharmas』 (果法), then what are they? They are 『space』 (虛空) and 『apratisamkhyanirodha』 (非擇滅, cessation without wisdom). What are 『resultant dharmas』? They are all 『conditioned dharmas』. What are 『non-resultant dharmas』? They are 『unconditioned dharmas』 (無為法). What are 『vipaka-dharmas』 (異熟法, ripening dharmas)? They are a small portion of the eleven 『ayatanas』 (處, sense bases) of 『vipaka』 (異熟, ripening), except for the 『sound-ayatana』 (聲處). What are not 『vipaka-dharmas』? They are the 『sound-ayatana』 and a small portion of the eleven 『ayatanas』 that are not 『vipaka』. What are 『dharmas with vipaka』? They are unwholesome and wholesome 『asrava-dharmas』 (有漏法, defiled dharmas). What are 『dharmas without vipaka』? They are 『avyakrta-dharmas』 (無記法, neutral dharmas) and 『anasrava-dharmas』 (無漏法, undefiled dharmas). What are 『hetu-pratyaya-dharmas』 (因緣法, causally conditioned dharmas)? They are all dharmas. What are not 『hetu-pratyaya-dharmas』? They are such dharmas that cannot be found, because all dharmas are causally conditioned. What are 『dharmas with hetu-pratyaya』? They are all 『conditioned dharmas』. What are 『dharmas without hetu-pratyaya』? They are 『unconditioned dharmas』. What are 『vivikta-dharmas』 (離法, secluded dharmas)? They are wholesome precepts of the desire realm, wholesome samadhi arising from detachment and seclusion of the form and formless realms, and 『saiksa-dharmas』 (學法, dharmas of learners) and 『asiksa-dharmas』 (無學法, dharmas of non-learners) and 『pratisamkhyanirodha』. What are not 『vivikta-dharmas』? They are the remaining dharmas of the desire realm except for wholesome precepts, the remaining dharmas of the form and formless realms except for wholesome samadhi arising from detachment and seclusion, and 『space』 and 『apratisamkhyanirodha』. What are 『dharmas with vivikta』? They are all 『conditioned』. What are 『dharmas without vivikta』? They are 『unconditioned dharmas』. What are 『samtati-dharmas』 (相續法, continuous dharmas)? They are dharmas that are preceded by a ceased dharma, or have already arisen, or are arising. What are these? They are past, present, and future dharmas that are presently arising, so that the later dharma continues with the former dharma, this is called 『samtati-dharma』. What are not 『samtati-dharmas』? They are the remaining future dharmas except for future dharmas that are presently arising, and 『unconditioned dharmas』, these are called 『non-samtati-dharmas』. What are 『dharmas with samtati』? They are dharmas that are preceded by a ceased dharma and have already arisen. What are these? They are the remaining past and present dharmas except for the five skandhas at the time of death of past and present arhats, so that the former dharma has a later continuous dharma, this is called 『dharma with samtati』. What are not 『dharmas with samtati』? They are the five skandhas at the time of death of past and present arhats and future dharmas, and 『unconditioned dharmas』. What are 『kusala-dharmas』 (善法, wholesome dharmas)? They are wholesome five skandhas and 『pratisamkhyanirodha』. What are 『akusala-dharmas』 (不善法, unwholesome dharmas)? They are unwholesome five skandhas. What are 『avyakrta-dharmas』 (無記法, neutral dharmas)?

？謂無記五蘊及虛空、非擇滅。學法雲何？謂學五蘊。無學法雲何？謂無學五蘊。非學非無學法雲何？謂有漏五蘊及無為法。見所斷法雲何？謂若法隨信隨法行現觀邊忍所斷。此復云何？謂見所斷八十八隨眠及彼相應法，並彼等起心不相應行。修所斷法雲何？謂若法學見跡修所斷。此復云何？謂修所斷十隨眠及彼相應法，若彼等起身語業、若彼等起心不相應行、若不染污有漏法。非所斷法雲何？謂無漏法。見所斷為因法雲何？謂一切染污法及見所斷法異熟。修所斷為因法雲何？謂唯一切修所斷法。非所斷為因法雲何？謂無漏有為法。有見有對法雲何？謂一處。無見有對法雲何？謂九處。無見無對法雲何？謂二處。異熟法雲何？謂異熟十一處少分，除聲處。異熟法法雲何？謂不善、善有漏法。非異熟非異熟法法雲何？謂除異熟無記法，諸餘無記法及善無漏法。劣法雲何？謂不善及有覆無記法。中法雲何？謂善有漏及無覆無記法。妙法雲何？謂無漏有為法及擇滅。小法雲何？謂小信小欲小勝解及彼相應法，彼俱有法，若諸色法，少小微細不多不廣，是名小法。大法雲何？謂大信大欲大勝解及彼相應法，彼俱有法，若諸色法雖復多廣而非無邊無際無量，若虛空、非擇滅，是名大法。無量法雲何？謂無量信無量欲無量勝解及彼

【現代漢語翻譯】現代漢語譯本：問：什麼叫做無記五蘊（Wu Yun，構成個體的五種要素，即色、受、想、行、識）以及虛空（Xu Kong，空無）、非擇滅（Fei Ze Mie，通過智慧力量達到的滅盡）？答：學法（Xue Fa，有待學習的法）是什麼？指的是有待學習的五蘊。無學法（Wu Xue Fa，無需再學習的法）是什麼？指的是無需再學習的五蘊。非學非無學法（Fei Xue Fei Wu Xue Fa，既非有待學習也非無需再學習的法）是什麼？指的是有漏五蘊（You Lou Wu Yun，帶有煩惱的五蘊）以及無為法（Wu Wei Fa，不生不滅的法）。見所斷法（Jian Suo Duan Fa，通過見道斷除的法）是什麼？指的是那些隨信行（Sui Xin Xing，跟隨信仰修行）和隨法行（Sui Fa Xing，跟隨法修行）的修行者在現觀邊忍（Xian Guan Bian Ren，接近現觀的忍位）所斷除的法。這又是什麼呢？指的是見所斷的八十八隨眠（Sui Mian，煩惱的種子）以及與它們相應的法，以及由它們引起的與心不相應的行法（Xin Bu Xiang Ying Xing Fa，不與心識相應的行為）。修所斷法（Xiu Suo Duan Fa，通過修道斷除的法）是什麼？指的是那些通過學習見道之跡（Jian Dao Zhi Ji，見道的痕跡）和修道所斷除的法。這又是什麼呢？指的是修所斷的十隨眠以及與它們相應的法，以及由它們引起的的身語業（Shen Yu Ye，身體和語言的行為）、由它們引起的與心不相應的行法，以及不染污的有漏法（Bu Ran Wu You Lou Fa，不被染污的有煩惱的法）。非所斷法（Fei Suo Duan Fa，不可斷除的法）是什麼？指的是無漏法（Wu Lou Fa，沒有煩惱的法）。見所斷法為因的法是什麼？指的是一切染污法（Ran Wu Fa，被染污的法）以及見所斷法的異熟果（Yi Shu Guo，不同時成熟的果報）。修所斷法為因的法是什麼？指的是唯一的一切修所斷法。非所斷法為因的法是什麼？指的是無漏有為法（Wu Lou You Wei Fa，沒有煩惱的有為法）。有見有對法（You Jian You Dui Fa，可見且有對礙的法）是什麼？指的是一處（Yi Chu，一個處所）。無見有對法（Wu Jian You Dui Fa，不可見但有對礙的法）是什麼？指的是九處（Jiu Chu，九個處所）。無見無對法（Wu Jian Wu Dui Fa，不可見且沒有對礙的法）是什麼？指的是二處（Er Chu，兩個處所）。異熟法（Yi Shu Fa，異時成熟的法）是什麼？指的是異熟的十一處少分，除了聲處（Sheng Chu，聲音的處所）。異熟法法（Yi Shu Fa Fa，作為異熟法的法）是什麼？指的是不善法（Bu Shan Fa，不好的法）和善有漏法（Shan You Lou Fa，好的有煩惱的法）。非異熟非異熟法法（Fei Yi Shu Fei Yi Shu Fa Fa，既非異熟也非作為異熟法的法）是什麼？指的是除了異熟無記法（Yi Shu Wu Ji Fa，異熟的無記法）之外的，其餘的無記法以及善無漏法（Shan Wu Lou Fa，好的沒有煩惱的法）。劣法（Lie Fa，低劣的法）是什麼？指的是不善法以及有覆無記法（You Fu Wu Ji Fa，被覆蓋的無記法）。中法（Zhong Fa，中等的法）是什麼？指的是善有漏法以及無覆無記法（Wu Fu Wu Ji Fa，未被覆蓋的無記法）。妙法（Miao Fa，殊勝的法）是什麼？指的是無漏有為法以及擇滅。小法（Xiao Fa，小的法）是什麼？指的是小的信心（Xiao Xin Xin，小的信心）、小的慾望（Xiao Yu，小的慾望）、小的勝解（Xiao Sheng Jie，小的勝解）以及與它們相應的法，與它們俱有的法，如果是諸色法（Zhu Se Fa，各種色法），少小微細不多不廣，這就是小法。大法（Da Fa，大的法）是什麼？指的是大的信心（Da Xin Xin，大的信心）、大的慾望（Da Yu，大的慾望）、大的勝解（Da Sheng Jie，大的勝解）以及與它們相應的法，與它們俱有的法，如果是諸色法，雖然多而廣但並非無邊無際無量，如果是虛空、非擇滅，這就是大法。無量法（Wu Liang Fa，無量的法）是什麼？指的是無量的信心、無量的慾望、無量的勝解以及與它們相應的法……

【English Translation】 English version: Question: What are the unspecified five Skandhas (Wu Yun, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness), as well as space (Xu Kong, emptiness) and Nirodha-samapatti (Fei Ze Mie, cessation attained through the power of wisdom)? Answer: What is the 'law of learning' (Xue Fa, the law that needs to be learned)? It refers to the five Skandhas that need to be learned. What is the 'law of no-more-learning' (Wu Xue Fa, the law that requires no further learning)? It refers to the five Skandhas that require no further learning. What is the 'neither-learning-nor-no-more-learning' law (Fei Xue Fei Wu Xue Fa, the law that is neither learning nor no-more-learning)? It refers to the contaminated five Skandhas (You Lou Wu Yun, the five aggregates with defilements) and the unconditioned Dharma (Wu Wei Fa, the Dharma that is neither created nor destroyed). What are the laws to be abandoned by seeing (Jian Suo Duan Fa, the laws to be abandoned through the path of seeing)? They are the laws abandoned by those who follow faith (Sui Xin Xing, those who practice following faith) and those who follow the Dharma (Sui Fa Xing, those who practice following the Dharma) at the stage of forbearance near direct realization (Xian Guan Bian Ren, the stage of forbearance close to direct realization). What are these? They are the eighty-eight latent tendencies (Sui Mian, seeds of afflictions) to be abandoned by seeing, the corresponding Dharmas, and the mental formations not associated with consciousness (Xin Bu Xiang Ying Xing Fa, behaviors not associated with consciousness) arising from them. What are the laws to be abandoned by cultivation (Xiu Suo Duan Fa, the laws to be abandoned through the path of cultivation)? They are the laws abandoned through learning the traces of the path of seeing (Jian Dao Zhi Ji, the traces of the path of seeing) and the path of cultivation. What are these? They are the ten latent tendencies to be abandoned by cultivation, the corresponding Dharmas, the physical and verbal actions (Shen Yu Ye, actions of body and speech) arising from them, the mental formations not associated with consciousness arising from them, and the uncontaminated contaminated Dharmas (Bu Ran Wu You Lou Fa, uncontaminated Dharmas with defilements). What are the laws that are not to be abandoned (Fei Suo Duan Fa, the laws that cannot be abandoned)? They are the uncontaminated Dharmas (Wu Lou Fa, the Dharmas without defilements). What are the laws for which the laws to be abandoned by seeing are the cause? They are all contaminated Dharmas (Ran Wu Fa, defiled Dharmas) and the Vipaka (Yi Shu Guo, the result that matures at a different time) of the laws to be abandoned by seeing. What are the laws for which the laws to be abandoned by cultivation are the cause? They are solely all the laws to be abandoned by cultivation. What are the laws for which the laws that are not to be abandoned are the cause? They are the uncontaminated conditioned Dharmas (Wu Lou You Wei Fa, uncontaminated conditioned Dharmas). What are the Dharmas that are visible and have resistance (You Jian You Dui Fa, Dharmas that are visible and have resistance)? They refer to one base (Yi Chu, one location). What are the Dharmas that are invisible but have resistance (Wu Jian You Dui Fa, Dharmas that are invisible but have resistance)? They refer to nine bases (Jiu Chu, nine locations). What are the Dharmas that are invisible and have no resistance (Wu Jian Wu Dui Fa, Dharmas that are invisible and have no resistance)? They refer to two bases (Er Chu, two locations). What are the Vipaka Dharmas (Yi Shu Fa, Dharmas that mature at a different time)? They refer to a small portion of the eleven Vipaka bases, except for the sound base (Sheng Chu, the location of sound). What are the Dharmas that are Vipaka Dharmas (Yi Shu Fa Fa, Dharmas that are Vipaka Dharmas)? They refer to unwholesome Dharmas (Bu Shan Fa, bad Dharmas) and wholesome contaminated Dharmas (Shan You Lou Fa, good Dharmas with defilements). What are the Dharmas that are neither Vipaka nor Vipaka Dharmas (Fei Yi Shu Fei Yi Shu Fa Fa, Dharmas that are neither Vipaka nor Vipaka Dharmas)? They refer to the remaining unspecified Dharmas other than Vipaka unspecified Dharmas (Yi Shu Wu Ji Fa, Vipaka unspecified Dharmas), and wholesome uncontaminated Dharmas (Shan Wu Lou Fa, good Dharmas without defilements). What are inferior Dharmas (Lie Fa, inferior Dharmas)? They refer to unwholesome Dharmas and obscured unspecified Dharmas (You Fu Wu Ji Fa, covered unspecified Dharmas). What are middling Dharmas (Zhong Fa, middling Dharmas)? They refer to wholesome contaminated Dharmas and unobscured unspecified Dharmas (Wu Fu Wu Ji Fa, uncovered unspecified Dharmas). What are excellent Dharmas (Miao Fa, excellent Dharmas)? They refer to uncontaminated conditioned Dharmas and Nirodha-samapatti. What are small Dharmas (Xiao Fa, small Dharmas)? They refer to small faith (Xiao Xin Xin, small faith), small desire (Xiao Yu, small desire), small understanding (Xiao Sheng Jie, small understanding), and the Dharmas corresponding to them, the Dharmas co-existing with them, and if they are form Dharmas (Zhu Se Fa, various form Dharmas), small, tiny, subtle, not much, not broad, these are called small Dharmas. What are large Dharmas (Da Fa, large Dharmas)? They refer to large faith (Da Xin Xin, large faith), large desire (Da Yu, large desire), large understanding (Da Sheng Jie, large understanding), and the Dharmas corresponding to them, the Dharmas co-existing with them, and if they are form Dharmas, although many and broad, they are not boundless, limitless, or immeasurable, and if they are space and Nirodha-samapatti, these are called large Dharmas. What are immeasurable Dharmas (Wu Liang Fa, immeasurable Dharmas)? They refer to immeasurable faith, immeasurable desire, immeasurable understanding, and the Dharmas corresponding to them...

相應法。彼俱有法，若諸色法多廣無邊無際無量，若擇滅，是名無量法。可意法雲何？謂若法意所樂。不可意法雲何？謂若法意所不樂。非可意非不可意法雲何？謂若法順舍。樂俱行法雲何？謂若法樂受相應。苦俱行法雲何？謂若法苦受相應。不苦不樂俱行法雲何？謂若法不苦不樂受相應。俱生法雲何？謂有為法有生相故。俱住法雲何？謂有為法有住相故。俱滅法雲何？謂有為法有滅相故。非俱生法雲何？謂無為法，無生相故。非俱住法雲何？謂無為法，無住相故。非俱滅法雲何？謂無為法，無滅相故。心俱生法雲何？謂心俱生十一處少分，除意處。心俱住法雲何？謂心隨轉法。心俱滅法雲何？謂心俱滅十處少分，除聲意處。非心俱生法雲何？謂意處及非心俱生十一處少分。非心俱住法雲何？謂非心隨轉法。非心俱滅法雲何？謂聲意處及非心俱滅十處少分。

欲界云何？謂欲貪及欲貪相應受想行識，若彼等起身語業、若彼等起心不相應行，是名欲界。恚界云何？謂瞋及瞋相應受想行識，若彼等起身語業、若彼等起心不相應行，是名恚界。害界云何？謂害及害相應受想行識，若彼等起身語業、若彼等起心不相應行，是名害界。出離界云何？謂出離及出離相應受想行識，若彼等起身語業、若彼等起心不相應行並擇滅

【現代漢語翻譯】現代漢語譯本：相應法：哪些是相應法？如果諸色法廣大無邊、沒有邊際、不可限量，以及擇滅（Nirvana, 通過智慧選擇而達到的寂滅狀態），這些被稱為無量法。可意法是什麼？是指那些能讓心意感到愉悅的法。不可意法是什麼？是指那些不能讓心意感到愉悅的法。非可意非不可意法是什麼？是指那些順應舍（Upeksha, 捨棄、平等心）的法。樂俱行法是什麼？是指那些與樂受相應的法。苦俱行法是什麼？是指那些與苦受相應的法。不苦不樂俱行法是什麼？是指那些與不苦不樂受相應的法。俱生法是什麼？是指有為法（conditioned phenomena），因為它們具有生相（arising characteristic）。俱住法是什麼？是指有為法，因為它們具有住相（abiding characteristic）。俱滅法是什麼？是指有為法，因為它們具有滅相（ceasing characteristic）。非俱生法是什麼？是指無為法（unconditioned phenomena），因為它們沒有生相。非俱住法是什麼？是指無為法，因為它們沒有住相。非俱滅法是什麼？是指無為法，因為它們沒有滅相。心俱生法是什麼？是指與心同時生起的十一處（ayatana, 六根和六境）的部分，除了意處（manayatana, 意根）。心俱住法是什麼？是指隨心而轉的法。心俱滅法是什麼？是指與心同時滅去的十處的部分，除了聲處（saddayatana, 聲塵）和意處。非心俱生法是什麼？是指意處以及非與心同時生起的十一處的部分。非心俱住法是什麼？是指非隨心而轉的法。非心俱滅法是什麼？是指聲處、意處以及非與心同時滅去的十處的部分。

欲界是什麼？是指欲貪（kama-raga, 對感官享樂的貪慾）以及與欲貪相應的受（vedana, 感受）、想（samjna, 知覺）、行（samskara, 意志）、識（vijnana, 意識），以及由這些引起的起身語業（bodily and verbal actions）和由這些引起的心不相應行（citta-viprayukta-samskara, 與心不相應的行），這些被稱為欲界。恚界是什麼？是指瞋（dosa, 嗔恨）以及與瞋相應的受、想、行、識，以及由這些引起的起身語業和由這些引起的心不相應行，這些被稱為恚界。害界是什麼？是指害（vihimsa, 傷害）以及與害相應的受、想、行、識，以及由這些引起的起身語業和由這些引起的心不相應行，這些被稱為害界。出離界是什麼？是指出離（naiskramya, 離欲）以及與出離相應的受、想、行、識，以及由這些引起的起身語業和由這些引起的心不相應行，以及擇滅。

【English Translation】 English version: Corresponding Dharmas: What are the corresponding dharmas? If the form dharmas are vast, boundless, without limit, and immeasurable, and also Nirvana (Nirvana, the state of cessation achieved through wisdom), these are called immeasurable dharmas. What are agreeable dharmas? Those dharmas that are pleasing to the mind. What are disagreeable dharmas? Those dharmas that are not pleasing to the mind. What are neither agreeable nor disagreeable dharmas? Those dharmas that accord with equanimity (Upeksha, detachment, impartiality). What are dharmas accompanied by pleasure? Those dharmas that are associated with pleasant feeling. What are dharmas accompanied by suffering? Those dharmas that are associated with painful feeling. What are dharmas accompanied by neither suffering nor pleasure? Those dharmas that are associated with neither painful nor pleasant feeling. What are co-arisen dharmas? Conditioned phenomena, because they have the characteristic of arising. What are co-abiding dharmas? Conditioned phenomena, because they have the characteristic of abiding. What are co-ceasing dharmas? Conditioned phenomena, because they have the characteristic of ceasing. What are non-co-arisen dharmas? Unconditioned phenomena, because they do not have the characteristic of arising. What are non-co-abiding dharmas? Unconditioned phenomena, because they do not have the characteristic of abiding. What are non-co-ceasing dharmas? Unconditioned phenomena, because they do not have the characteristic of ceasing. What are dharmas co-arisen with mind? A portion of the eleven ayatanas (ayatana, sense bases), excluding the mind base (manayatana, the base of mind). What are dharmas co-abiding with mind? Dharmas that follow the mind. What are dharmas co-ceasing with mind? A portion of the ten ayatanas, excluding the sound base (saddayatana, the base of sound) and the mind base. What are dharmas not co-arisen with mind? The mind base and a portion of the eleven ayatanas that are not co-arisen with mind. What are dharmas not co-abiding with mind? Dharmas that do not follow the mind. What are dharmas not co-ceasing with mind? The sound base, the mind base, and a portion of the ten ayatanas that are not co-ceasing with mind.

What is the desire realm? It is desire-attachment (kama-raga, sensual desire) and the feeling (vedana, sensation), perception (samjna, perception), volition (samskara, mental formations), and consciousness (vijnana, consciousness) associated with desire-attachment, as well as the bodily and verbal actions caused by these, and the mind-unrelated formations (citta-viprayukta-samskara, formations disassociated from mind) caused by these. These are called the desire realm. What is the realm of hatred? It is hatred (dosa, aversion) and the feeling, perception, volition, and consciousness associated with hatred, as well as the bodily and verbal actions caused by these, and the mind-unrelated formations caused by these. These are called the realm of hatred. What is the realm of harm? It is harm (vihimsa, injury) and the feeling, perception, volition, and consciousness associated with harm, as well as the bodily and verbal actions caused by these, and the mind-unrelated formations caused by these. These are called the realm of harm. What is the realm of renunciation? It is renunciation (naiskramya, freedom from desire) and the feeling, perception, volition, and consciousness associated with renunciation, as well as the bodily and verbal actions caused by these, and the mind-unrelated formations caused by these, and also Nirvana.

，是名出離界。無恚界云何？謂無瞋及無瞋相應受想行識，若彼等起身語業、若彼等起心不相應行，是名無恚界。無害界云何？謂不害及不害相應受想行識，若彼等起身語業、若彼等起心不相應行，是名無害界。欲界云何？謂欲貪隨增法。色界云何？謂色貪隨增法。無色界云何？謂無色貪隨增法。色界云何？謂欲界、色界總名色界。無色界云何？謂四無色。滅界云何？謂擇滅、非擇滅。複次一切色法總名色界。除擇滅、非擇滅諸餘非色法，總名無色界。擇滅、非擇滅，總名滅界。

欲有云何？謂若業欲界系，取為緣，能感當來彼業異熟，是名欲有。色有云何？謂若業色界系，取為緣，能感當來彼業異熟，是名色有。無色有云何？謂若業無色界系，取為緣，能感當來彼業異熟，是名無色有。欲漏云何？謂除欲界系無明，諸餘欲界繫結、縛、隨眠、隨煩惱、纏，是名欲漏。有漏云何？謂除色無色界系無明，諸餘色無色界繫結、縛、隨眠、隨煩惱、纏，是名有漏。無明漏云何？謂三界無智。過去世云何？謂若諸行已起已等起、已生已等生、已轉已現轉、已集已現、已謝已盡已滅已離已變壞，是過去墮、過去分墮、過去類、過去世攝，是名過去世。未來世云何？謂若諸行未已起未已等起、未已生未已等生、未已轉未已現

【現代漢語翻譯】現代漢語譯本：這被稱為出離界（Nirjāta-dhātu）。無恚界（Avyāpāda-dhātu）是什麼？指的是沒有瞋恚以及與沒有瞋恚相應的受、想、行、識，如果由這些而引發的身語業，或者由這些而引發的心不相應行，這被稱為無恚界。無害界（Avihiṃsā-dhātu）是什麼？指的是不傷害以及與不傷害相應的受、想、行、識，如果由這些而引發的身語業，或者由這些而引發的心不相應行，這被稱為無害界。欲界（Kāma-dhātu）是什麼？指的是欲貪不斷增長的法。色界（Rūpa-dhātu）是什麼？指的是色貪不斷增長的法。無色界（Arūpa-dhātu）是什麼？指的是無色貪不斷增長的法。欲有（Kāmabhava）是什麼？指的是欲界（Kāma-dhātu）、色界（Rūpa-dhātu）的總稱。無色有（Arūpabhava）是什麼？指的是四無色界（catasro arūpāyatana）。滅界（Nirodha-dhātu）是什麼？指的是擇滅（Pratisaṃkhyā-nirodha）、非擇滅（Apratisaṃkhyā-nirodha）。再次說明，一切色法（rūpa）總稱為色界（Rūpa-dhātu）。除了擇滅（Pratisaṃkhyā-nirodha）、非擇滅（Apratisaṃkhyā-nirodha）之外的其餘非色法（arūpa），總稱為無色界（Arūpa-dhātu）。擇滅（Pratisaṃkhyā-nirodha）、非擇滅（Apratisaṃkhyā-nirodha），總稱為滅界（Nirodha-dhātu）。欲有（Kāmabhava）是什麼？指的是如果業是欲界所繫縛，以取為緣，能夠感得未來此業的異熟果報，這被稱為欲有。色有（Rūpabhava）是什麼？指的是如果業是色界（Rūpa-dhātu）所繫縛，以取為緣，能夠感得未來此業的異熟果報，這被稱為色有。無色有（Arūpabhava）是什麼？指的是如果業是無色界（Arūpa-dhātu）所繫縛，以取為緣，能夠感得未來此業的異熟果報，這被稱為無色有。欲漏（Kāmāsava）是什麼？指的是除了欲界所繫縛的無明（Avidyā）之外，其餘欲界所繫縛的結（Saṃyojana）、縛（Bandhana）、隨眠（Anuśaya）、隨煩惱（Upakleśa）、纏（Paryavasthāna），這被稱為欲漏。有漏（Bhavāsava）是什麼？指的是除了色界（Rūpa-dhātu）和無色界（Arūpa-dhātu）所繫縛的無明（Avidyā）之外，其餘色界和無色界所繫縛的結（Saṃyojana）、縛（Bandhana）、隨眠（Anuśaya）、隨煩惱（Upakleśa）、纏（Paryavasthāna），這被稱為有漏。無明漏（Avidyāsava）是什麼？指的是三界（Trailokya）的無智。過去世（Atīta-adhvan）是什麼？指的是如果諸行已經生起、已經等起、已經產生、已經等生、已經轉變、已經顯現轉變、已經聚集、已經顯現、已經消逝、已經窮盡、已經滅除、已經脫離、已經變壞，是過去墮、過去分墮、過去類、過去世所攝，這被稱為過去世。未來世（Anāgata-adhvan）是什麼？指的是如果諸行尚未生起、尚未等起、尚未產生、尚未等生、尚未轉變、尚未顯現

【English Translation】 English version: This is called the 'Departure Realm' (Nirjāta-dhātu). What is the 'Non-Ill-Will Realm' (Avyāpāda-dhātu)? It refers to the absence of anger, as well as the feelings, perceptions, volitions, and consciousness associated with the absence of anger. If physical or verbal actions arise from these, or if mental formations not corresponding to the mind arise from these, this is called the 'Non-Ill-Will Realm'. What is the 'Non-Harm Realm' (Avihiṃsā-dhātu)? It refers to non-harming, as well as the feelings, perceptions, volitions, and consciousness associated with non-harming. If physical or verbal actions arise from these, or if mental formations not corresponding to the mind arise from these, this is called the 'Non-Harm Realm'. What is the 'Desire Realm' (Kāma-dhātu)? It refers to the phenomena that increase desire and craving. What is the 'Form Realm' (Rūpa-dhātu)? It refers to the phenomena that increase attachment to form. What is the 'Formless Realm' (Arūpa-dhātu)? It refers to the phenomena that increase attachment to the formless. What is 'Desire Existence' (Kāmabhava)? It is the collective name for the 'Desire Realm' (Kāma-dhātu) and the 'Form Realm' (Rūpa-dhātu). What is 'Formless Existence' (Arūpabhava)? It refers to the four 'Formless Realms' (catasro arūpāyatana). What is the 'Cessation Realm' (Nirodha-dhātu)? It refers to 'Cessation through Discernment' (Pratisaṃkhyā-nirodha) and 'Cessation without Discernment' (Apratisaṃkhyā-nirodha). Furthermore, all 'Form' (rūpa) is collectively called the 'Form Realm' (Rūpa-dhātu). All non-form phenomena (arūpa) other than 'Cessation through Discernment' (Pratisaṃkhyā-nirodha) and 'Cessation without Discernment' (Apratisaṃkhyā-nirodha) are collectively called the 'Formless Realm' (Arūpa-dhātu). 'Cessation through Discernment' (Pratisaṃkhyā-nirodha) and 'Cessation without Discernment' (Apratisaṃkhyā-nirodha) are collectively called the 'Cessation Realm' (Nirodha-dhātu). What is 'Desire Existence' (Kāmabhava)? It refers to the karma that is bound to the 'Desire Realm' (Kāma-dhātu), with grasping as its condition, and is capable of producing future ripening of that karma; this is called 'Desire Existence'. What is 'Form Existence' (Rūpabhava)? It refers to the karma that is bound to the 'Form Realm' (Rūpa-dhātu), with grasping as its condition, and is capable of producing future ripening of that karma; this is called 'Form Existence'. What is 'Formless Existence' (Arūpabhava)? It refers to the karma that is bound to the 'Formless Realm' (Arūpa-dhātu), with grasping as its condition, and is capable of producing future ripening of that karma; this is called 'Formless Existence'. What is the 'Desire Defilement' (Kāmāsava)? It refers to all the fetters (Saṃyojana), bonds (Bandhana), latent tendencies (Anuśaya), secondary defilements (Upakleśa), and entanglements (Paryavasthāna) that are bound to the 'Desire Realm', except for ignorance (Avidyā) that is bound to the 'Desire Realm'; this is called the 'Desire Defilement'. What is the 'Existence Defilement' (Bhavāsava)? It refers to all the fetters (Saṃyojana), bonds (Bandhana), latent tendencies (Anuśaya), secondary defilements (Upakleśa), and entanglements (Paryavasthāna) that are bound to the 'Form Realm' (Rūpa-dhātu) and the 'Formless Realm' (Arūpa-dhātu), except for ignorance (Avidyā) that is bound to the 'Form Realm' and 'Formless Realm'; this is called the 'Existence Defilement'. What is the 'Ignorance Defilement' (Avidyāsava)? It refers to the lack of wisdom in the three realms (Trailokya). What is the 'Past Time' (Atīta-adhvan)? It refers to actions that have already arisen, already originated, already been produced, already been generated, already transformed, already manifested transformation, already accumulated, already manifested, already vanished, already exhausted, already ceased, already separated, already decayed; they are included in the past fall, the past division fall, the past category, the past time; this is called the 'Past Time'. What is the 'Future Time' (Anāgata-adhvan)? It refers to actions that have not yet arisen, not yet originated, not yet been produced, not yet been generated, not yet transformed, not yet manifested

轉、未已集未已現、未已和合、未已現前，是未來墮、未來分墮、未來類、未來世攝，是名未來世。現在世云何？謂若諸行已起已等起、已生已等生、已轉已現轉、已集已現、正安住未變壞、和合現前，是現在、墮現在分、墮現在類、現在世攝，是名現在世。過去言依事云何？謂過去所攝行。未來言依事云何？謂未來所攝行。現在言依事云何？謂現在所攝行。苦苦性云何？謂欲界由苦苦故苦。壞苦性云何？謂色界由壞苦故苦。行苦性云何？謂無色界由行苦故苦。複次不可意諸行由苦苦故苦，可意諸行由壞苦故苦，非可意非不可意諸行由行苦故苦。複次苦受由苦苦故苦，樂受由壞苦故苦，不苦不樂受由行苦故苦。有尋有伺法雲何？謂尋伺相應法。無尋唯伺法雲何？謂尋不相應伺相應法。無尋無伺法雲何？謂尋伺不相應法。有尋有伺地云何？謂欲界梵世及一分無漏法。無尋唯伺地云何？謂修靜慮中間得梵大梵及一分無漏法。無尋無伺地云何？謂一切極光凈、一切遍凈、一切廣果、一切無色及一分無漏法。

說一切有部品類足論卷第六大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第七

尊者世友造

三藏法師玄奘奉　詔譯

辯攝等品第六之三

【現代漢語翻譯】現代漢語譯本『轉』（Pravrtti，運轉）、『未已集未已現』（aniruddha-asamutpanna，未滅未生）、『未已和合』（aniruddha-samagra，未滅和合）、『未已現前』（aniruddha-pratyupasthita，未滅現前），屬於未來墮（anagata-patita，未來範圍）、未來分墮（anagata-bhaga-patita，未來部分範圍）、未來類（anagata-jati，未來種類）、未來世所攝（anagata-adhva-samgrhita，未來時所包含），這稱為未來世。現在世是什麼？是指那些諸行已經生起已經等起（utpanna-samutpanna，已生和合）、已經產生已經等生（jata-samjata，已生已等生）、已經運轉已經現轉（pravrtta-samprvrtta，已轉現轉）、已經聚集已經現（samutpanna-samutpanna，已集已現）、正在安住尚未變壞（sthita-aniruddha，安住未滅）、和合現前（samagra-pratyupasthita，和合現前），這是現在、屬於現在分（vartamana-bhaga，現在部分）、屬於現在類（vartamana-jati，現在種類）、現在世所攝（vartamana-adhva-samgrhita，現在時所包含），這稱為現在世。過去言依事是什麼？是指過去所包含的行。未來言依事是什麼？是指未來所包含的行。現在言依事是什麼？是指現在所包含的行。苦苦性是什麼？是指欲界（Kama-dhatu， desire realm）由於苦苦（duhkha-duhkha，苦的苦）的緣故而感到苦。壞苦性是什麼？是指由於壞苦（viparinama-duhkha，變壞的苦）的緣故而感到苦。行苦性是什麼？是指無色界（Arupa-dhatu， formless realm）由於行苦（samskara-duhkha，行蘊的苦）的緣故而感到苦。再者，不可意的諸行由於苦苦的緣故而感到苦，可意的諸行由於壞苦的緣故而感到苦，非可意非不可意的諸行由於行苦的緣故而感到苦。再者，苦受由於苦苦的緣故而感到苦，樂受由於壞苦的緣故而感到苦，不苦不樂受由於行苦的緣故而感到苦。有尋有伺法是什麼？是指與尋（vitarka，粗分別）伺（vicara，細分別）相應的法。無尋唯伺法是什麼？是指與尋不相應但與伺相應的法。無尋無伺法是什麼？是指與尋伺都不相應的法。有尋有伺地是什麼？是指欲界、梵世（Brahma-loka，梵天界）以及一部分無漏法（anasrava-dharma，無煩惱法）。無尋唯伺地是什麼？是指修習靜慮（dhyana，禪定）中間獲得、梵（Brahma，梵天）、大梵（Maha-brahma，大梵天）以及一部分無漏法。無尋無伺地是什麼？是指一切極光凈天（Abhasvara，光音天）、一切遍凈天（Subhakrtsna，遍凈天）、一切廣果天（Brhatphala，廣果天）、一切無色界（Arupa-dhatu，無色界）以及一部分無漏法。《說一切有部品類足論》卷第六大正藏第 26 冊 No. 1542 《阿毗達磨品類足論》《阿毗達磨品類足論》卷第七尊者世友造三藏法師玄奘奉詔譯辯攝等品第六之三

【English Translation】 English version 'Pravrtti' (movement), 'aniruddha-asamutpanna' (unceased-unarisen), 'aniruddha-samagra' (unceased-aggregate), 'aniruddha-pratyupasthita' (unceased-present), belong to the future fall (anagata-patita, future range), future part fall (anagata-bhaga-patita, future partial range), future class (anagata-jati, future category), encompassed by the future world (anagata-adhva-samgrhita, future time). This is called the future world. What is the present world? It refers to those phenomena that have already arisen and co-arisen (utpanna-samutpanna, arisen and aggregated), have already come into being and co-come into being (jata-samjata, born and co-born), have already moved and presently move (pravrtta-samprvrtta, moved and presently moving), have already gathered and are presently gathering (samutpanna-samutpanna, gathered and presently gathering), are presently abiding without decay (sthita-aniruddha, abiding unceased), and are presently aggregated and present (samagra-pratyupasthita, aggregated and present). This is the present, belonging to the present part (vartamana-bhaga, present part), belonging to the present class (vartamana-jati, present category), encompassed by the present world (vartamana-adhva-samgrhita, present time). This is called the present world. What does 'past' refer to in terms of its object? It refers to phenomena encompassed by the past. What does 'future' refer to in terms of its object? It refers to phenomena encompassed by the future. What does 'present' refer to in terms of its object? It refers to phenomena encompassed by the present. What is the nature of suffering of suffering (duhkha-duhkha)? It refers to the desire realm (Kama-dhatu) experiencing suffering due to the suffering of suffering. What is the nature of suffering of change (viparinama-duhkha)? It refers to experiencing suffering due to the suffering of change. What is the nature of suffering of conditioned existence (samskara-duhkha)? It refers to the formless realm (Arupa-dhatu) experiencing suffering due to the suffering of conditioned existence. Furthermore, disagreeable phenomena experience suffering due to the suffering of suffering, agreeable phenomena experience suffering due to the suffering of change, and neither agreeable nor disagreeable phenomena experience suffering due to the suffering of conditioned existence. Furthermore, painful feelings experience suffering due to the suffering of suffering, pleasant feelings experience suffering due to the suffering of change, and neither painful nor pleasant feelings experience suffering due to the suffering of conditioned existence. What are thoughts with initial and sustained application (vitarka-vicara)? They are phenomena associated with initial application (vitarka) and sustained application (vicara). What are thoughts with only sustained application? They are phenomena not associated with initial application but associated with sustained application. What are thoughts with neither initial nor sustained application? They are phenomena not associated with either initial or sustained application. What is the plane with initial and sustained application? It refers to the desire realm, the Brahma world (Brahma-loka), and a portion of unconditioned dharmas (anasrava-dharma). What is the plane with only sustained application? It refers to what is attained in the middle of cultivating meditative absorption (dhyana), Brahma, Maha-brahma, and a portion of unconditioned dharmas. What is the plane with neither initial nor sustained application? It refers to all Abhasvara heavens, all Subhakrtsna heavens, all Brhatphala heavens, all formless realms (Arupa-dhatu), and a portion of unconditioned dharmas. Sarvastivada Abhidharma-prakaranapada-sastra Volume 6 Taisho Tripitaka Volume 26, No. 1542 Abhidharma-prakaranapada-sastra Abhidharma-prakaranapada-sastra Volume 7 Composed by Venerable Vasumitra Translated under imperial order by Tripitaka Master Xuanzang Section 6, Part 3: On Defining and Encompassing

身業云何？謂身表及無表。語業云何？謂語表及無表。意業云何？謂思。善業云何？謂善身語業及善思。不善業云何？謂不善身語業及不善思。無記業云何？謂無記身語業及無記思。學業云何？謂學身語業及學思。無學業云何？謂無學身語業及無學思。非學非無學業云何？謂有漏身語業及有漏思。見所斷業云何？謂若業隨信隨法行現觀邊忍所斷。此復云何？謂見所斷八十八隨眠相應思。修所斷業云何？謂若業學見跡修所斷。此復云何？謂修所斷十隨眠相應思，及彼等起身語業，並不染污有漏業。非所斷業云何？謂無漏身語業及無漏思。順現法受業云何？謂若業此生造作增長，彼業即於此生受異熟非餘生，是名順現法受業。順次生受業云何？謂若業此生造作增長，彼業隨第二生受異熟非餘生，是名順次生受業。順后次受業云何？謂若業此生造作增長，彼業或隨第三生、或隨第四生、或復過此受異熟非餘生，是名順后次受業。順樂受業云何？謂欲界系善業及色界系，乃至第三靜慮地善業。順苦受業云何？謂不善業。順不苦不樂受業云何？謂第四靜慮地系善業，及無色界系善業。

身念住云何？謂十有色處及法處所攝色。受念住云何？謂六受身，即眼觸所生受乃至意觸所生受。心念住云何？謂六識身，即眼識乃至意

【現代漢語翻譯】現代漢語譯本身業是什麼？指的是身體的表業和無表業。（身表：身體的動作和姿勢所表達的業；身無表：由身表所引發的，潛在的、不可見的業力。）語業是什麼？指的是語言的表業和無表業。（語表：語言的表達所產生的業；語無表：由語表所引發的，潛在的、不可見的業力。）意業是什麼？指的是思。（思：思想、意念。）善業是什麼？指的是善的身語業和善的思。不善業是什麼？指的是不善的身語業和不善的思。無記業是什麼？指的是無記的身語業和無記的思。（無記：非善非惡，不產生特定果報的行為。）學業是什麼？指的是有待學習的身語業和有待學習的思。（學：指還在修學階段，尚未證得果位的修行者。）無學業是什麼？指的是已無需學習的身語業和已無需學習的思。（無學：指已證得阿羅漢果位，修行圓滿者。）非學非無學業是什麼？指的是有煩惱的身語業和有煩惱的思。（有漏：指有煩惱，會產生輪迴的業。）見所斷業是什麼？指的是那些通過隨順信心、隨順正法修行，在現觀邊忍階段所斷除的業。（見所斷：指通過見道所斷除的煩惱。）這又是什麼呢？指的是見所斷的八十八種隨眠煩惱相應的思。修所斷業是什麼？指的是那些通過學習見道之後，在修道階段所斷除的業。（修所斷：指通過修道所斷除的煩惱。）這又是什麼呢？指的是修所斷的十種隨眠煩惱相應的思，以及由這些思所引發的身語業，還有那些不被染污的有煩惱的業。非所斷業是什麼？指的是無煩惱的身語業和無煩惱的思。（無漏：指沒有煩惱，不會產生輪迴的業。）順現法受業是什麼？指的是那些此生造作增長的業，其果報就在此生感受，不會在其他生感受，這叫做順現法受業。（順現法受：指果報在當世成熟。）順次生受業是什麼？指的是那些此生造作增長的業，其果報在第二生感受，不會在其他生感受，這叫做順次生受業。（順次生受：指果報在來世成熟。）順后次受業是什麼？指的是那些此生造作增長的業，其果報或者在第三生，或者在第四生，或者在更后的生世感受，不會在其他生感受，這叫做順后次受業。（順后次受：指果報在多生之後成熟。）順樂受業是什麼？指的是欲界系的善業，以及系（此處原文有誤，應為色界系）乃至第三禪天的善業。順苦受業是什麼？指的是不善業。順不苦不樂受業是什麼？指的是第四禪天系的善業，以及無系（此處原文有誤，應為色界系）的善業。身念住是什麼？指的是十種有色處（眼、耳、鼻、舌、身、色、聲、香、味、觸）以及法處所包含的色法。（身念住：通過對身體的觀察來修習正念。）受念住是什麼？指的是六種感受，即眼觸所生的感受，乃至意觸所生的感受。（受念住：通過對感受的觀察來修習正念。）心念住是什麼？指的是六種識，即眼識乃至意識。（心念住：通過對心的觀察來修習正念。）

【English Translation】 English version What is bodily karma (身業)? It refers to bodily actions (身表) and non-manifest bodily actions (無表). What is verbal karma (語業)? It refers to verbal expressions (語表) and non-manifest verbal actions (無表). What is mental karma (意業)? It refers to thought (思). (身表: physical actions and postures that express karma; 身無表: potential, invisible karmic force caused by 身表; 語表: verbal expressions that generate karma; 語無表: potential, invisible karmic force caused by 語表; 思: thought, intention.) What is wholesome karma (善業)? It refers to wholesome bodily and verbal actions, and wholesome thought. What is unwholesome karma (不善業)? It refers to unwholesome bodily and verbal actions, and unwholesome thought. What is neutral karma (無記業)? It refers to neutral bodily and verbal actions, and neutral thought. (無記: neither good nor bad, actions that do not produce specific karmic results.) What is karma of learning (學業)? It refers to bodily and verbal actions that require learning, and thought that requires learning. (學: refers to practitioners who are still in the learning stage and have not yet attained the fruit of enlightenment.) What is karma of no-more-learning (無學業)? It refers to bodily and verbal actions that require no more learning, and thought that requires no more learning. (無學: refers to those who have attained the Arhatship and have completed their practice.) What is karma that is neither learning nor no-more-learning (非學非無學業)? It refers to bodily and verbal actions with outflows (有漏), and thought with outflows. (有漏: refers to karma with afflictions that will produce rebirth.) What is karma severed by seeing (見所斷業)? It refers to karma that is severed through following faith, following the Dharma, and during the stage of acceptance of the edge of direct realization (現觀邊忍). (見所斷: refers to afflictions severed through the path of seeing.) What is this again? It refers to thoughts associated with the eighty-eight latent tendencies (隨眠) that are severed by seeing. What is karma severed by cultivation (修所斷業)? It refers to karma that is severed through learning the path of seeing and cultivating. (修所斷: refers to afflictions severed through the path of cultivation.) What is this again? It refers to thoughts associated with the ten latent tendencies that are severed by cultivation, as well as the bodily and verbal actions arising from these thoughts, and the undefiled karma with outflows. What is karma that is not severed (非所斷業)? It refers to bodily and verbal actions without outflows (無漏), and thought without outflows. (無漏: refers to karma without afflictions that will not produce rebirth.) What is karma to be experienced in the present life (順現法受業)? It refers to karma that is created and increased in this life, and its result is experienced in this life, not in other lives. This is called karma to be experienced in the present life. (順現法受: refers to karmic results that mature in the current life.) What is karma to be experienced in the next life (順次生受業)? It refers to karma that is created and increased in this life, and its result is experienced in the second life, not in other lives. This is called karma to be experienced in the next life. (順次生受: refers to karmic results that mature in the next life.) What is karma to be experienced in subsequent lives (順后次受業)? It refers to karma that is created and increased in this life, and its result is experienced either in the third life, or in the fourth life, or even later lives, not in other lives. This is called karma to be experienced in subsequent lives. (順后次受: refers to karmic results that mature after multiple lives.) What is karma leading to pleasant feeling (順樂受業)? It refers to wholesome karma of the desire realm (欲界系), and the ** realm (原文有誤，應為色界系) up to the third dhyana (靜慮) realm. What is karma leading to painful feeling (順苦受業)? It refers to unwholesome karma. What is karma leading to neither-painful-nor-pleasant feeling (順不苦不樂受業)? It refers to wholesome karma of the fourth dhyana realm, and wholesome karma of the formless realm (無**系) (原文有誤，應為色界系). What is mindfulness of the body (身念住)? It refers to the ten sense bases with form (有色處) (eye, ear, nose, tongue, body, form, sound, smell, taste, touch) and the form elements included in the dharma base (法處). (身念住: cultivating mindfulness through observing the body.) What is mindfulness of feeling (受念住)? It refers to the six bodies of feeling, namely the feeling born of eye contact, up to the feeling born of mind contact. (受念住: cultivating mindfulness through observing feelings.) What is mindfulness of mind (心念住)? It refers to the six consciousnesses, namely eye consciousness up to mind consciousness. (心念住: cultivating mindfulness through observing the mind.)

識。法念住云何？謂受所不攝非色法處。複次身增上所起善有漏無漏道，是名身念住。受增上所起善有漏無漏道，是名受念住。心增上所起善有漏無漏道，是名心念住。法增上所起善有漏無漏道，是名法念住。複次緣身所起善有漏無漏慧，是名身念住。緣受所起善有漏無漏慧，是名受念住。緣心所起善有漏無漏慧，是名心念住。緣法所起善有漏無漏慧，是名法念住。為令已生惡不善法得永斷故勤修正斷云何？謂為令已生惡不善法永斷，增上所起善有漏無漏道。為令未生惡不善法永不生故勤修正斷云何？謂為令未生惡不善法不生，增上所起善有漏無漏道。為令未生善法生故勤修正斷云何？謂為令未生善法得生，增上所起善有漏無漏道。為令已生善法堅住不忘修滿倍復增廣智作證故勤修正斷云何？謂為令已生善法堅住不忘修滿倍復增廣智證，增上所起善有漏無漏道。欲三摩地斷行成就神足云何？謂欲增上所起善有漏無漏道。勤三摩地斷行成就神足云何？謂勤增上所起善有漏無漏道。心三摩地斷行成就神足云何？謂心增上所起善有漏無漏道。觀三摩地斷行成就神足云何？謂觀增上所起善有漏無漏道。

初靜慮云何？謂初靜慮所攝善五蘊。第二靜慮云何？謂第二靜慮所攝善五蘊。第三靜慮云何？謂第三靜慮所攝善五蘊。

【現代漢語翻譯】現代漢語譯本識。法念住（Dharma-smṛtyupasthāna）是什麼？是指不受色法所包含的非色法之處。進一步說，以對身體的專注為增上緣所生起的善的有漏和無漏之道，這稱為身念住（Kāya-smṛtyupasthāna）。以對感受的專注為增上緣所生起的善的有漏和無漏之道，這稱為受念住（Vedanā-smṛtyupasthāna）。以對心念的專注為增上緣所生起的善的有漏和無漏之道，這稱為心念住（Citta-smṛtyupasthāna）。以對法的專注為增上緣所生起的善的有漏和無漏之道，這稱為法念住（Dharma-smṛtyupasthāna）。進一步說，緣于身體所生起的善的有漏和無漏的智慧，這稱為身念住。緣于感受所生起的善的有漏和無漏的智慧，這稱為受念住。緣於心念所生起的善的有漏和無漏的智慧，這稱為心念住。緣於法所生起的善的有漏和無漏的智慧，這稱為法念住。爲了使已生起的惡不善法永遠斷除而精勤修習的正斷是什麼？是指爲了使已生起的惡不善法永遠斷除，以增上緣所生起的善的有漏和無漏之道。爲了使未生起的惡不善法永遠不生起而精勤修習的正斷是什麼？是指爲了使未生起的惡不善法不生起，以增上緣所生起的善的有漏和無漏之道。爲了使未生起的善法生起而精勤修習的正斷是什麼？是指爲了使未生起的善法得以生起，以增上緣所生起的善的有漏和無漏之道。爲了使已生起的善法堅固不忘、修習圓滿、更加增長廣大，以智慧作證而精勤修習的正斷是什麼？是指爲了使已生起的善法堅固不忘、修習圓滿、更加增長廣大，以智慧作證，以增上緣所生起的善的有漏和無漏之道。以欲為三摩地（Samādhi）的斷行成就的神足是什麼？是指以欲為增上緣所生起的善的有漏和無漏之道。以勤為三摩地的斷行成就的神足是什麼？是指以勤為增上緣所生起的善的有漏和無漏之道。以心為三摩地的斷行成就的神足是什麼？是指以心為增上緣所生起的善的有漏和無漏之道。以觀為三摩地的斷行成就的神足是什麼？是指以觀為增上緣所生起的善的有漏和無漏之道。初禪（Prathama Dhyana）是什麼？是指初禪所包含的善的五蘊（Pañca Skandha）。二禪（Dvitīya Dhyana）是什麼？是指二禪所包含的善的五蘊。三禪（Tṛtīya Dhyana）是什麼？是指三禪所包含的善的五蘊。

【English Translation】 English version 'Cognition. What is Dharma-smṛtyupasthāna (mindfulness of Dharma)? It refers to the non-form realms not encompassed by form. Furthermore, the wholesome, defiled and undefiled paths arising from the predominance of the body are called Kāya-smṛtyupasthāna (mindfulness of the body). The wholesome, defiled and undefiled paths arising from the predominance of feeling are called Vedanā-smṛtyupasthāna (mindfulness of feeling). The wholesome, defiled and undefiled paths arising from the predominance of the mind are called Citta-smṛtyupasthāna (mindfulness of the mind). The wholesome, defiled and undefiled paths arising from the predominance of Dharma are called Dharma-smṛtyupasthāna (mindfulness of Dharma). Furthermore, the wholesome, defiled and undefiled wisdom arising from the body is called Kāya-smṛtyupasthāna. The wholesome, defiled and undefiled wisdom arising from feeling is called Vedanā-smṛtyupasthāna. The wholesome, defiled and undefiled wisdom arising from the mind is called Citta-smṛtyupasthāna. The wholesome, defiled and undefiled wisdom arising from Dharma is called Dharma-smṛtyupasthāna.' 'What is Right Effort (Samyak-pradhāna) diligently cultivated to permanently eliminate evil and unwholesome dharmas that have already arisen? It refers to the wholesome, defiled and undefiled paths arising from the predominance of effort to permanently eliminate evil and unwholesome dharmas that have already arisen. What is Right Effort diligently cultivated to prevent the arising of evil and unwholesome dharmas that have not yet arisen? It refers to the wholesome, defiled and undefiled paths arising from the predominance of effort to prevent the arising of evil and unwholesome dharmas that have not yet arisen. What is Right Effort diligently cultivated to bring about the arising of wholesome dharmas that have not yet arisen? It refers to the wholesome, defiled and undefiled paths arising from the predominance of effort to bring about the arising of wholesome dharmas that have not yet arisen. What is Right Effort diligently cultivated to maintain, not forget, cultivate to the full, increase, expand, and realize with wisdom wholesome dharmas that have already arisen? It refers to the wholesome, defiled and undefiled paths arising from the predominance of effort to maintain, not forget, cultivate to the full, increase, expand, and realize with wisdom wholesome dharmas that have already arisen.' 'What is the psychic power (ṛddhi) achieved through the samādhi (concentration) of desire, accompanied by striving? It refers to the wholesome, defiled and undefiled paths arising from the predominance of desire. What is the psychic power achieved through the samādhi of diligence, accompanied by striving? It refers to the wholesome, defiled and undefiled paths arising from the predominance of diligence. What is the psychic power achieved through the samādhi of mind, accompanied by striving? It refers to the wholesome, defiled and undefiled paths arising from the predominance of mind. What is the psychic power achieved through the samādhi of observation, accompanied by striving? It refers to the wholesome, defiled and undefiled paths arising from the predominance of observation.' 'What is the first Dhyana (Prathama Dhyana)? It refers to the wholesome five aggregates (Pañca Skandha) encompassed by the first Dhyana. What is the second Dhyana (Dvitīya Dhyana)? It refers to the wholesome five aggregates encompassed by the second Dhyana. What is the third Dhyana (Tṛtīya Dhyana)? It refers to the wholesome five aggregates encompassed by the third Dhyana.'

第四靜慮云何？謂第四靜慮所攝善五蘊。苦聖諦云何？謂五取蘊。集聖諦云何？謂有漏因。滅聖諦云何？謂擇滅。道聖諦云何？謂學無學法。慈無量云何？謂慈及慈相應受想行識，若彼等起身語業、若彼等起心不相應行，是名慈無量。悲無量云何？謂悲及悲相應受想行識，若彼等起身語業、若彼等起心不相應行，是名悲無量。喜無量云何？謂喜及喜相應受想行識，若彼等起身語業、若彼等起心不相應行，是名喜無量。舍無量云何？謂舍及舍相應受想行識，若彼等起身語業、若彼等起心不相應行，是名舍無量。空無邊處云何？此有二種：一定、二生，此中所有受想行識，是名空無邊處。識無邊處云何？此有二種：一定、二生，此中所有受想行識，是名識無邊處。無所有處云何？此有二種：一定、二生，此中所有受想行識，是名無所有處。非想非非想處云何？此有二種：一定、二生，此中所繫受想行識，是名非想非非想處。

隨所得衣喜足聖種云何？謂隨所得衣喜足增上所起善有漏無漏道，是名隨所得衣喜足聖種。隨所得食喜足聖種云何？謂隨所得食喜足增上所起善有漏無漏道，是名隨所得食喜足聖種。隨所得臥具喜足聖種云何？謂隨所得臥具喜足增上所起善有漏無漏道，是名隨所得臥具喜足聖種。樂斷樂修聖種云

【現代漢語翻譯】現代漢語譯本第四靜慮是什麼？是指第四靜慮所包含的善的五蘊（色、受、想、行、識五種聚合）。苦聖諦是什麼？是指五取蘊（執取色、受、想、行、識五種聚合）。集聖諦是什麼？是指有漏洞的因。滅聖諦是什麼？是指擇滅（通過智慧選擇而達到的寂滅）。道聖諦是什麼？是指有學的和無學的法。慈無量是什麼？是指慈愛以及與慈愛相應的感受、思想、行為、意識，如果是這些引發的身語行為，或者是由這些引發的心不相應行，這叫做慈無量。悲無量是什麼？是指悲憫以及與悲憫相應的感受、思想、行為、意識，如果是這些引發的身語行為，或者是由這些引發的心不相應行，這叫做悲無量。喜無量是什麼？是指喜悅以及與喜悅相應的感受、思想、行為、意識，如果是這些引發的身語行為，或者是由這些引發的心不相應行，這叫做喜無量。舍無量是什麼？是指捨棄以及與捨棄相應的感受、思想、行為、意識，如果是這些引發的身語行為，或者是由這些引發的心不相應行，這叫做舍無量。空無邊處是什麼？這裡有兩種：一是禪定，二是生處。這裡面所有的感受、思想、行為、意識，這叫做空無邊處。識無邊處是什麼？這裡有兩種：一是禪定，二是生處。這裡面所有的感受、思想、行為、意識，這叫做識無邊處。無所有處是什麼？這裡有兩種：一是禪定，二是生處。這裡面所有的感受、思想、行為、意識，這叫做無所有處。非想非非想處是什麼？這裡有兩種：一是禪定，二是生處。這裡面所包含的感受、思想、行為、意識，這叫做非想非非想處。隨所得衣喜足聖種是什麼？是指對於隨身獲得的衣服感到滿足，並因此增長所產生的善的有漏洞和無漏洞的道，這叫做隨所得衣喜足聖種。隨所得食喜足聖種是什麼？是指對於隨身獲得的食物感到滿足，並因此增長所產生的善的有漏洞和無漏洞的道，這叫做隨所得食喜足聖種。隨所得臥具喜足聖種是什麼？是指對於隨身獲得的臥具感到滿足，並因此增長所產生的善的有漏洞和無漏洞的道，這叫做隨所得臥具喜足聖種。樂斷樂修聖種

【English Translation】 English version What is the Fourth Dhyana (fourth level of meditative absorption)? It refers to the wholesome five skandhas (aggregates of form, feeling, perception, mental formations, and consciousness) included in the Fourth Dhyana. What is the Noble Truth of Suffering (Dukkha Satya)? It refers to the five aggregates of clinging (Panca-upadanakkhandha). What is the Noble Truth of the Origin of Suffering (Samudaya Satya)? It refers to the defiled (with outflows) cause. What is the Noble Truth of the Cessation of Suffering (Nirodha Satya)? It refers to cessation through choice (Nirodha). What is the Noble Truth of the Path to the Cessation of Suffering (Magga Satya)? It refers to the learning and non-learning dharmas. What is Immeasurable Loving-kindness (慈無量, Cí Wúliàng)? It refers to loving-kindness and the feelings, perceptions, mental formations, and consciousness corresponding to loving-kindness. If bodily and verbal actions arise from these, or if mental formations not corresponding to the mind arise from these, this is called Immeasurable Loving-kindness. What is Immeasurable Compassion (悲無量, Bēi Wúliàng)? It refers to compassion and the feelings, perceptions, mental formations, and consciousness corresponding to compassion. If bodily and verbal actions arise from these, or if mental formations not corresponding to the mind arise from these, this is called Immeasurable Compassion. What is Immeasurable Joy (喜無量, Xǐ Wúliàng)? It refers to joy and the feelings, perceptions, mental formations, and consciousness corresponding to joy. If bodily and verbal actions arise from these, or if mental formations not corresponding to the mind arise from these, this is called Immeasurable Joy. What is Immeasurable Equanimity (舍無量, Shě Wúliàng)? It refers to equanimity and the feelings, perceptions, mental formations, and consciousness corresponding to equanimity. If bodily and verbal actions arise from these, or if mental formations not corresponding to the mind arise from these, this is called Immeasurable Equanimity. What is the Sphere of Infinite Space (空無邊處, Kōng Wúbiān Chù)? There are two types: one is meditative absorption (定, Dìng), and the other is birth (生, Shēng). All the feelings, perceptions, mental formations, and consciousness within this are called the Sphere of Infinite Space. What is the Sphere of Infinite Consciousness (識無邊處, Shí Wúbiān Chù)? There are two types: one is meditative absorption (定, Dìng), and the other is birth (生, Shēng). All the feelings, perceptions, mental formations, and consciousness within this are called the Sphere of Infinite Consciousness. What is the Sphere of No-thingness (無所有處, Wú Suǒyǒu Chù)? There are two types: one is meditative absorption (定, Dìng), and the other is birth (生, Shēng). All the feelings, perceptions, mental formations, and consciousness within this are called the Sphere of No-thingness. What is the Sphere of Neither Perception nor Non-Perception (非想非非想處, Fēi Xiǎng Fēi Fēi Xiǎng Chù)? There are two types: one is meditative absorption (定, Dìng), and the other is birth (生, Shēng). The feelings, perceptions, mental formations, and consciousness contained within this are called the Sphere of Neither Perception nor Non-Perception. What is the Noble Lineage of Contentment with Whatever Clothing is Obtained (隨所得衣喜足聖種, Suí Suǒdé Yī Xǐzú Shèngzhǒng)? It refers to the wholesome defiled and undefiled path that arises from the increase of contentment with whatever clothing is obtained. This is called the Noble Lineage of Contentment with Whatever Clothing is Obtained. What is the Noble Lineage of Contentment with Whatever Food is Obtained (隨所得食喜足聖種, Suí Suǒdé Shí Xǐzú Shèngzhǒng)? It refers to the wholesome defiled and undefiled path that arises from the increase of contentment with whatever food is obtained. This is called the Noble Lineage of Contentment with Whatever Food is Obtained. What is the Noble Lineage of Contentment with Whatever Bedding is Obtained (隨所得臥具喜足聖種, Suí Suǒdé Wòjù Xǐzú Shèngzhǒng)? It refers to the wholesome defiled and undefiled path that arises from the increase of contentment with whatever bedding is obtained. This is called the Noble Lineage of Contentment with Whatever Bedding is Obtained. The Noble Lineage of Delighting in Abandonment and Delighting in Cultivation

何？謂樂斷樂修增上所起善有漏無漏道，是名樂斷樂修聖種。預流果云何？此有二種：一有為、二無為。有為預流果云何？謂證預流果所有學法，已正當得。無為預流果云何？謂證預流果所有結斷，已正當得。是名預流果。一來果云何？此有二種：一有為、二無為。有為一來果云何？謂證一來果所有學法，已正當得。無為一來果云何？謂證一來果所有結斷，已正當得。是名一來果。不還果云何？此有二種：一有為、二無為。有為不還果云何？謂證不還果所有學法，已正當得。無為不還果云何？謂證不還果所有結斷，已正當得。是名不還果。阿羅漢果云何？此有二種：一有為、二無為。有為阿羅漢果云何？謂證阿羅漢果所有無學法，已正當得。無為阿羅漢果云何？謂證阿羅漢果所有結斷，已正當得。是名阿羅漢果。法智、苦智等二種四智，如前應知。法無礙解云何？謂于名句文身所有不退智。義無礙解云何？謂于勝義所有不退智。詞無礙解云何？謂于言詞所有不退智。辯無礙解云何？謂于無滯應理言詞及於等持自在顯示所有不退智。

因緣云何？謂一切有為法。等無間緣云何？謂除過去現在阿羅漢命終時心心所法，諸餘過去現在心心所法。所緣緣及增上緣云何？謂一切法。段食云何？謂緣段食，諸根長養、大種增

【現代漢語翻譯】現代漢語譯本什麼叫做由喜樂斷除煩惱、由喜樂修習善法而增長所產生的有漏和無漏之道？這就叫做喜樂斷樂修的聖種（ariya-vaṃsa）。預流果（sotāpatti-phala）是什麼？它有兩種：一是有為（saṃkhata），二是無為（asaṃkhata）。什麼叫做有為的預流果？是指證得預流果時所具有的一切有學之法，已經、正在或將要獲得。什麼叫做無為的預流果？是指證得預流果時所斷除的一切煩惱結縛，已經、正在或將要獲得。這就叫做預流果。一來果（sakadāgāmi-phala）是什麼？它有兩種：一是有為，二是無為。什麼叫做有為的一來果？是指證得一來果時所具有的一切有學之法，已經、正在或將要獲得。什麼叫做無為的一來果？是指證得一來果時所斷除的一切煩惱結縛，已經、正在或將要獲得。這就叫做一來果。不還果（anāgāmi-phala）是什麼？它有兩種：一是有為，二是無為。什麼叫做有為的不還果？是指證得不還果時所具有的一切有學之法，已經、正在或將要獲得。什麼叫做無為的不還果？是指證得不還果時所斷除的一切煩惱結縛，已經、正在或將要獲得。這就叫做不還果。阿羅漢果（arahatta-phala）是什麼？它有兩種：一是有為，二是無為。什麼叫做有為的阿羅漢果？是指證得阿羅漢果時所具有的一切無學之法，已經、正在或將要獲得。什麼叫做無為的阿羅漢果？是指證得阿羅漢果時所斷除的一切煩惱結縛，已經、正在或將要獲得。這就叫做阿羅漢果。法智（dharma-jñāna）、苦智（duḥkha-jñāna）等兩種四智（catu-jñāna），應當如前文所說的那樣理解。法無礙解（dharma-pratisaṃvidā）是什麼？是指對於名、句、文身（nāma-pada-vyañjana-kāya）所具有的不退轉的智慧。義無礙解（artha-pratisaṃvidā）是什麼？是指對於勝義（paramārtha）所具有的不退轉的智慧。詞無礙解（nirukti-pratisaṃvidā）是什麼？是指對於言詞（nirukti）所具有的不退轉的智慧。辯無礙解（pratibhāna-pratisaṃvidā）是什麼？是指對於無滯礙、合乎道理的言詞，以及對於等持（samādhi）自在顯示所具有的不退轉的智慧。因緣（hetu-pratyaya）是什麼？是指一切有為法（saṃkhata-dharma）。等無間緣（samanantara-pratyaya）是什麼？是指除了過去和現在的阿羅漢（arhat）命終時的心和心所法（citta-caitasika-dharma）之外，其餘的過去和現在的心和心所法。所緣緣（ālambana-pratyaya）和增上緣（adhipati-pratyaya）是什麼？是指一切法（sarva-dharma）。段食（kabaḍīkāra-āhāra）是什麼？是指以段食為緣，諸根（indriya）得以滋養、四大種（mahābhūta）得以增長。

【English Translation】 English version What is called the noble lineage (ariya-vaṃsa) arising from the increase of wholesome, defiled and undefiled paths, which are attained through joyfully abandoning defilements and joyfully cultivating virtue? This is called the noble lineage of joyful abandonment and joyful cultivation. What is the fruit of stream-entry (sotāpatti-phala)? It has two aspects: conditioned (saṃkhata) and unconditioned (asaṃkhata). What is the conditioned fruit of stream-entry? It refers to all the learning dharmas (śaikṣa-dharma) possessed when attaining the fruit of stream-entry, which have been, are being, or will be obtained. What is the unconditioned fruit of stream-entry? It refers to the severance of all fetters (saṃyojana) upon attaining the fruit of stream-entry, which have been, are being, or will be obtained. This is called the fruit of stream-entry. What is the fruit of once-returning (sakadāgāmi-phala)? It has two aspects: conditioned and unconditioned. What is the conditioned fruit of once-returning? It refers to all the learning dharmas possessed when attaining the fruit of once-returning, which have been, are being, or will be obtained. What is the unconditioned fruit of once-returning? It refers to the severance of all fetters upon attaining the fruit of once-returning, which have been, are being, or will be obtained. This is called the fruit of once-returning. What is the fruit of non-returning (anāgāmi-phala)? It has two aspects: conditioned and unconditioned. What is the conditioned fruit of non-returning? It refers to all the learning dharmas possessed when attaining the fruit of non-returning, which have been, are being, or will be obtained. What is the unconditioned fruit of non-returning? It refers to the severance of all fetters upon attaining the fruit of non-returning, which have been, are being, or will be obtained. This is called the fruit of non-returning. What is the fruit of Arhatship (arahatta-phala)? It has two aspects: conditioned and unconditioned. What is the conditioned fruit of Arhatship? It refers to all the no-more-learning dharmas (aśaikṣa-dharma) possessed when attaining the fruit of Arhatship, which have been, are being, or will be obtained. What is the unconditioned fruit of Arhatship? It refers to the severance of all fetters upon attaining the fruit of Arhatship, which have been, are being, or will be obtained. This is called the fruit of Arhatship. The two kinds of four knowledges (catu-jñāna), such as knowledge of the Dharma (dharma-jñāna) and knowledge of suffering (duḥkha-jñāna), should be understood as explained earlier. What is unobstructed knowledge of the Dharma (dharma-pratisaṃvidā)? It refers to the unretreating wisdom regarding names, sentences, and collections of syllables (nāma-pada-vyañjana-kāya). What is unobstructed knowledge of meaning (artha-pratisaṃvidā)? It refers to the unretreating wisdom regarding the ultimate meaning (paramārtha). What is unobstructed knowledge of language (nirukti-pratisaṃvidā)? It refers to the unretreating wisdom regarding language (nirukti). What is unobstructed knowledge of eloquence (pratibhāna-pratisaṃvidā)? It refers to the unretreating wisdom regarding unhindered and reasonable speech, and the ability to freely express oneself in concentration (samādhi). What is the causal condition (hetu-pratyaya)? It refers to all conditioned dharmas (saṃkhata-dharma). What is the immediately preceding condition (samanantara-pratyaya)? It refers to all past and present mental and mental factors (citta-caitasika-dharma), except for the mind and mental factors of an Arhat (arhat) at the moment of death in the past and present. What are the object-condition (ālambana-pratyaya) and the dominant condition (adhipati-pratyaya)? They refer to all dharmas (sarva-dharma). What is physical food (kabaḍīkāra-āhāra)? It refers to the nourishment of the faculties (indriya) and the growth of the four great elements (mahābhūta) that arise from physical food.

益，資助隨資助、充悅隨充悅、護隨護、轉隨轉、益隨益，是名段食。觸食云何？謂緣有漏觸，諸根長養、大種增益，資助隨資助、充悅隨充悅、護隨護、轉隨轉、益隨益，是名觸食。意思食云何？謂緣有漏思，諸根長養、大種增益，資助隨資助、充悅隨充悅、護隨護、轉隨轉、益隨益，是名意思食。識食云何？謂緣有漏識，諸根長養、大種增益，資助隨資助、充悅隨充悅、護隨護、轉隨轉、益隨益，是名識食。

欲瀑流雲何？謂除欲界系見及無明，諸餘欲界繫結、縛、隨眠、隨煩惱、纏，是名欲瀑流。有瀑流雲何？謂除色無色界系見及無明，諸餘色無色界繫結、縛、隨眠、隨煩惱、纏，是名有瀑流。見瀑流雲何？謂三界五見，即有身見、邊執見、邪見、見取、戒禁取，是名見瀑流。無明瀑流雲何？謂三界無智。四扼亦爾。欲取云何？謂除欲界系五見，諸餘欲界繫結、縛、隨眠、隨煩惱、纏，是名欲取。見取云何？謂四見，即有身見、邊執見、邪見、見取，是名見取。戒禁取云何？謂如有一取戒言戒能清凈、能解脫、能出離、能超苦樂至超苦樂處；取禁言禁能清凈、能解脫、能出離、能超苦樂至超苦樂處；取戒禁言戒禁能清凈、能解脫、能出離、能超苦樂至超苦樂處。是名戒禁取。我語取云何？謂除色無色界系

【現代漢語翻譯】現代漢語譯本段食是什麼？是指憑藉有漏的食物，使諸根增長、四大種增益，資助、充悅、守護、轉變、增益，這稱為段食。觸食是什麼？是指憑藉有漏的觸覺，使諸根增長、四大種增益，資助、充悅、守護、轉變、增益，這稱為觸食。意思食是什麼？是指憑藉有漏的思，使諸根增長、四大種增益，資助、充悅、守護、轉變、增益，這稱為意思食。識食是什麼？是指憑藉有漏的識，使諸根增長、四大種增益，資助、充悅、守護、轉變、增益，這稱為識食。

欲瀑流是什麼？是指除了欲界所繫的見和無明（無知）之外，其餘欲界所繫的結（煩惱的束縛）、縛（更強的束縛）、隨眠（潛在的煩惱）、隨煩惱（次要的煩惱）、纏（纏繞身心的煩惱），這稱為欲瀑流。有瀑流是什麼？是指除了色界和無色界所繫的見和無明之外，其餘色界和無色界所繫的結、縛、隨眠、隨煩惱、纏，這稱為有瀑流。見瀑流是什麼？是指三界（欲界、色界、無色界）的五見，即有身見（認為五蘊為我）、邊執見（執著于斷或常的極端見解）、邪見（否認因果的錯誤見解）、見取（認為自己的見解是最好的）、戒禁取（錯誤地認為持戒或禁制可以解脫），這稱為見瀑流。無明瀑流是什麼？是指三界的無智。四扼（四種束縛）也是如此。欲取是什麼？是指除了欲界所繫的五見之外，其餘欲界所繫的結、縛、隨眠、隨煩惱、纏，這稱為欲取。見取是什麼？是指四見，即有身見、邊執見、邪見、見取，這稱為見取。戒禁取是什麼？是指如果有人執取戒律，說戒律能夠清凈、能夠解脫、能夠出離、能夠超越苦樂到達超越苦樂的境界；執取禁制，說禁制能夠清凈、能夠解脫、能夠出離、能夠超越苦樂到達超越苦樂的境界；執取戒律和禁制，說戒律和禁制能夠清凈、能夠解脫、能夠出離、能夠超越苦樂到達超越苦樂的境界。這稱為戒禁取。我語取是什麼？是指除了色界和無色界所繫的...

【English Translation】 English version What is nutriment of contact (duan shi)? It refers to the nourishment of the senses and the growth of the four great elements, supported, satisfied, protected, transformed, and benefited by relying on defiled food. This is called nutriment of contact. What is nutriment of contact (chu shi)? It refers to the nourishment of the senses and the growth of the four great elements, supported, satisfied, protected, transformed, and benefited by relying on defiled contact. This is called nutriment of contact. What is nutriment of volition (yi si shi)? It refers to the nourishment of the senses and the growth of the four great elements, supported, satisfied, protected, transformed, and benefited by relying on defiled volition. This is called nutriment of volition. What is nutriment of consciousness (shi shi)? It refers to the nourishment of the senses and the growth of the four great elements, supported, satisfied, protected, transformed, and benefited by relying on defiled consciousness. This is called nutriment of consciousness.

What is the flood of desire (yu pu liu)? It refers to the bonds (jie, fetters of affliction), ties (fu, stronger fetters), latent tendencies (sui mian, dormant afflictions), secondary afflictions (sui fan nao, minor afflictions), and entanglements (chan, afflictions that bind the mind) associated with the desire realm (yu jie), except for the views (jian) and ignorance (wu ming, lack of knowledge) associated with the desire realm. This is called the flood of desire. What is the flood of existence (you pu liu)? It refers to the bonds, ties, latent tendencies, secondary afflictions, and entanglements associated with the form realm (se jie) and formless realm (wu se jie), except for the views and ignorance associated with the form and formless realms. This is called the flood of existence. What is the flood of views (jian pu liu)? It refers to the five views of the three realms (san jie, desire, form, and formless realms), namely, the view of a self (you shen jian, belief in a permanent self), the view of extremes (bian zhi jian, clinging to extreme views of permanence or annihilation), wrong view (xie jian, denial of cause and effect), holding to views (jian qu, considering one's own views as superior), and holding to precepts and prohibitions (jie jin qu, wrongly believing that rituals or prohibitions can lead to liberation). This is called the flood of views. What is the flood of ignorance (wu ming pu liu)? It refers to the lack of wisdom in the three realms. The four yokes (si e, four bonds) are also the same. What is clinging to desire (yu qu)? It refers to the bonds, ties, latent tendencies, secondary afflictions, and entanglements associated with the desire realm, except for the five views associated with the desire realm. This is called clinging to desire. What is clinging to views (jian qu)? It refers to the four views, namely, the view of a self, the view of extremes, wrong view, and holding to views. This is called clinging to views. What is clinging to precepts and prohibitions (jie jin qu)? It refers to someone who clings to precepts, saying that precepts can purify, can liberate, can lead to detachment, can transcend suffering and joy to reach a state beyond suffering and joy; clings to prohibitions, saying that prohibitions can purify, can liberate, can lead to detachment, can transcend suffering and joy to reach a state beyond suffering and joy; clings to precepts and prohibitions, saying that precepts and prohibitions can purify, can liberate, can lead to detachment, can transcend suffering and joy to reach a state beyond suffering and joy. This is called clinging to precepts and prohibitions. What is clinging to self-assertion (wo yu qu)? It refers to everything associated with the form and formless realms except...

五見，諸餘色無色界繫結、縛、隨眠、隨煩惱、纏，是名我語取。過去法雲何？謂過去五蘊。未來法雲何？謂未來五蘊。現在法雲何？謂現在五蘊。非過去非未來非現在法雲何？謂無為法。欲界系法雲何？謂欲界系五蘊。色界系法雲何？謂色界系五蘊。無色界系法雲何？謂無色界四蘊。不繫法雲何？謂一切無漏法。善為因法雲何？謂善有為法及善法異熟。不善為因法雲何？謂欲界系染污及不善法異熟。無記為因法雲何？謂無記有為及不善法。非善為因非不善為因非無記為因法雲何？謂無為法。緣有所緣法雲何？謂緣心、心所法、意識及相應法。緣無所緣法雲何？謂五識身及相應法，並緣色、無為、心不相應行、意識及相應法。緣有所緣緣無所緣法雲何？謂緣心、心所法、色、無為、心不相應行、意識及相應法。非緣有所緣非緣無所緣法雲何？謂色、無為、心不相應行。

五蘊、五取蘊如前說。捺落迦趣云何？謂那落迦諸有情類，同性同類同眾同分，依得事得處得，生彼有情無覆無記色受想行識，是名捺落迦趣。傍生趣云何？謂傍生諸有情類，同性同類同眾同分，依得事得處得，生彼有情，無覆無記色受想行識，是名傍生趣。鬼趣云何？謂鬼諸有情類，同性同類同眾同分，依得事得處得，生彼有情無覆無記色受想

【現代漢語翻譯】現代漢語譯本五見（five views），所有其他的色（rupa, form）沒有繫結（attachment）、縛（bondage）、隨眠（anusaya, latent tendencies）、隨煩惱（upaklesa, secondary defilements）、纏（paryavasthana, entanglements），這稱為我語取（belief in self）。過去的法是什麼？是指過去的五蘊（five aggregates）。未來的法是什麼？是指未來的五蘊。現在的法是什麼？是指現在的五蘊。非過去非未來非現在的法是什麼？是指無為法（unconditioned dharma）。欲界系法是什麼？是指欲界（kama-dhatu, realm of desire）所繫的五蘊。系法是什麼？是指所繫的五蘊。無系法是什麼？是指無的四蘊。不繫法是什麼？是指一切無漏法（anāsrava-dharma, undefiled dharmas）。善為因法是什麼？是指善的有為法（conditioned dharma）以及善法異熟（vipaka, result）。不善為因法是什麼？是指欲界所繫的染污（klista, defiled）以及不善法異熟。無記為因法是什麼？是指無記的有為法以及不善法。非善為因非不善為因非無記為因法是什麼？是指無為法。緣有所緣法是什麼？是指緣心（citta, mind）、心所法（caitasika, mental factors）、意識（vijnana, consciousness）以及相應法（samprayukta-dharma, associated dharmas）。緣無所緣法是什麼？是指五識身（five sense consciousnesses）以及相應法，並且緣色（rupa, form）、無為（unconditioned）、心不相應行（citta-viprayukta-samskara, formations disassociated from mind）、意識以及相應法。緣有所緣緣無所緣法是什麼？是指緣心、心所法、色、無為、心不相應行、意識以及相應法。非緣有所緣非緣無所緣法是什麼？是指色、無為、心不相應行。五蘊（five aggregates）、五取蘊（five aggregates subject to clinging）如前所述。捺落迦趣（naraka-gati, hell realm）是什麼？是指那落迦（naraka, hell）的諸有情類（sentient beings），同性（same nature）、同類（same kind）、同眾（same group）、同分（same share），依得（dependent origination）事得（attainment of things）處得（attainment of places），生於彼處的有情無覆無記（avyakrta, neither wholesome nor unwholesome）的色、受（vedana, feeling）、想（samjna, perception）、行（samskara, formations）、識（vijnana, consciousness），這稱為捺落迦趣。傍生趣（tiryagyoni-gati, animal realm）是什麼？是指傍生（tiryagyoni, animal）的諸有情類，同性、同類、同眾、同分，依得事得處得，生於彼處的有情無覆無記的色、受、想、行、識，這稱為傍生趣。鬼趣（preta-gati, ghost realm）是什麼？是指鬼（preta, ghost）的諸有情類，同性、同類、同眾、同分，依得事得處得，生於彼處的有情無覆無記的色、受、想

【English Translation】 English version The five views: all other forms (rupa) have no attachment (samyojana), bondage (bandhana), latent tendencies (anusaya), secondary defilements (upaklesa), or entanglements (paryavasthana). This is called the appropriation of speech about self. What are the past dharmas? They are the past five aggregates (skandha). What are the future dharmas? They are the future five aggregates. What are the present dharmas? They are the present five aggregates. What are the dharmas that are neither past, future, nor present? They are the unconditioned dharmas (asamskrta-dharma). What are the dharmas bound to the desire realm? They are the five aggregates bound to the desire realm (kama-dhatu). What are the -bound dharmas? They are the five aggregates bound to . What are the non--bound dharmas? They are the four aggregates not bound to . What are the unbound dharmas? They are all undefiled dharmas (anāsrava-dharma). What are the dharmas with wholesome as their cause? They are the wholesome conditioned dharmas (samskrta-dharma) and the results (vipaka) of wholesome dharmas. What are the dharmas with unwholesome as their cause? They are the defiled (klista) dharmas bound to the desire realm and the results of unwholesome dharmas. What are the dharmas with neutral as their cause? They are the neutral conditioned dharmas and unwholesome dharmas. What are the dharmas that are neither wholesome-caused, nor unwholesome-caused, nor neutral-caused? They are the unconditioned dharmas. What are the dharmas that have something as their object? They are those that have mind (citta), mental factors (caitasika), consciousness (vijnana), and associated dharmas (samprayukta-dharma) as their objects. What are the dharmas that have nothing as their object? They are the five sense consciousnesses and their associated dharmas, and also those that have form (rupa), the unconditioned (asamskrta), formations disassociated from mind (citta-viprayukta-samskara), consciousness, and associated dharmas as their objects. What are the dharmas that have something as their object and also have nothing as their object? They are those that have mind, mental factors, form, the unconditioned, formations disassociated from mind, consciousness, and associated dharmas as their objects. What are the dharmas that neither have something as their object nor have nothing as their object? They are form, the unconditioned, and formations disassociated from mind. The five aggregates (skandha) and the five aggregates subject to clinging (upadana-skandha) have been explained as before. What is the hell realm (naraka-gati)? It refers to the sentient beings (sattva) in hell (naraka), who share the same nature, the same kind, the same group, and the same share, and who, through dependent origination (pratitya-samutpada), the attainment of things, and the attainment of places, are born with the unwholesome and neutral (avyakrta) form, feeling (vedana), perception (samjna), formations (samskara), and consciousness (vijnana). This is called the hell realm. What is the animal realm (tiryagyoni-gati)? It refers to the sentient beings (sattva) in the animal realm (tiryagyoni), who share the same nature, the same kind, the same group, and the same share, and who, through dependent origination, the attainment of things, and the attainment of places, are born with the unwholesome and neutral form, feeling, perception, formations, and consciousness. This is called the animal realm. What is the ghost realm (preta-gati)? It refers to the sentient beings (sattva) in the ghost realm (preta), who share the same nature, the same kind, the same group, and the same share, and who, through dependent origination, the attainment of things, and the attainment of places, are born with the unwholesome and neutral form, feeling, and perception.

行識，是名鬼趣。人趣云何？謂人諸有情類，同性同類同眾同分，依得事得處得，生彼有情無覆無記色受想行識，是名人趣。天趣云何？謂天諸有情類，同性同類同眾同分，依得事得處得，生彼有情無覆無記色受想行識，是名天趣。見苦所斷煩惱部云何？謂有煩惱部隨信隨法行苦現觀邊忍所斷。此復云何？謂見苦所斷二十八隨眠，及彼相應諸煩惱眾。見集所斷煩惱部云何？謂有煩惱部隨信隨法行集現觀邊忍所斷。此復云何？謂見集所斷十九隨眠，及彼相應諸煩惱眾。見滅所斷煩惱部云何？謂有煩惱部隨信隨法行滅現觀邊忍所斷。此復云何？謂見滅所斷十九隨眠，及彼相應諸煩惱眾。見道所斷煩惱部云何？謂有煩惱部隨信隨法行道現觀邊忍所斷。此復云何？謂見道所斷二十二隨眠，及彼相應諸煩惱眾。修所斷煩惱部云何？謂有煩惱部學見跡修所斷。此復云何？謂修所斷十隨眠，及彼相應煩惱眾。色等五法如前說。

地等六界如前說。見苦所斷法雲何？謂若法隨信隨法行苦現觀邊忍所斷。此復云何？謂見苦所斷二十八隨眠，及彼相應法，並彼等起心不相應行，是名見苦所斷法。見集所斷法雲何？謂若法隨信隨法行集現觀邊忍所斷。此復云何？謂見集所斷十九隨眠，及彼相應法，並彼等起心不相應行，是名見集所斷法

【現代漢語翻譯】現代漢語譯本行識（行為產生的意識），這就是所謂的鬼趣（preta-gati，餓鬼道）。人趣（manuṣya-gati，人道）又是什麼呢？是指人類這些有情眾生，具有相同的性質、相同的類別、相同的群體、相同的分位，依靠獲得事物、獲得處所而生，這些有情眾生具有無覆無記（不障礙解脫，非善非惡）的色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）、識（vijñāna，意識），這就是所謂的人趣。天趣（deva-gati，天道）又是什麼呢？是指天人這些有情眾生，具有相同的性質、相同的類別、相同的群體、相同的分位，依靠獲得事物、獲得處所而生，這些有情眾生具有無覆無記的色、受、想、行、識，這就是所謂的天趣。見苦所斷煩惱部（duḥkha-satya-darśana-heya-kleśa-prakṛti，通過觀察苦諦而斷除的煩惱）是什麼呢？是指那些煩惱，是隨信行（śraddhānusārin，隨信仰而行者）或隨法行（dharmānusārin，隨教法而行者）在苦現觀（duḥkha-satya-darśana，對苦諦的現觀）的邊忍位（kṣānti，忍位）所斷除的。這些煩惱又是什麼呢？是指見苦所斷的二十八隨眠（anuśaya，潛在的煩惱），以及與它們相應的各種煩惱。見集所斷煩惱部（samudaya-satya-darśana-heya-kleśa-prakṛti，通過觀察集諦而斷除的煩惱）是什麼呢？是指那些煩惱，是隨信行或隨法行在集現觀（samudaya-satya-darśana，對集諦的現觀）的邊忍位所斷除的。這些煩惱又是什麼呢？是指見集所斷的十九隨眠，以及與它們相應的各種煩惱。見滅所斷煩惱部（nirodha-satya-darśana-heya-kleśa-prakṛti，通過觀察滅諦而斷除的煩惱）是什麼呢？是指那些煩惱，是隨信行或隨法行在滅現觀（nirodha-satya-darśana，對滅諦的現觀）的邊忍位所斷除的。這些煩惱又是什麼呢？是指見滅所斷的十九隨眠，以及與它們相應的各種煩惱。見道所斷煩惱部（mārga-satya-darśana-heya-kleśa-prakṛti，通過觀察道諦而斷除的煩惱）是什麼呢？是指那些煩惱，是隨信行或隨法行在道現觀（mārga-satya-darśana，對道諦的現觀）的邊忍位所斷除的。這些煩惱又是什麼呢？是指見道所斷的二十二隨眠，以及與它們相應的各種煩惱。修所斷煩惱部（bhāvanā-heya-kleśa-prakṛti，通過修行而斷除的煩惱）是什麼呢？是指那些煩惱，是學習者在見道跡（darśana-mārga，見道之路）之後通過修行所斷除的。這些煩惱又是什麼呢？是指修所斷的十隨眠，以及與它們相應的各種煩惱。色等五法（五蘊）如前所述。地等六界（六界）如前所述。見苦所斷法（duḥkha-satya-darśana-heya-dharma，通過觀察苦諦而斷除的法）是什麼呢？是指那些法，是隨信行或隨法行在苦現觀的邊忍位所斷除的。這些法又是什麼呢？是指見苦所斷的二十八隨眠，以及與它們相應的法，以及由它們引起的等起心不相應行（citta-viprayukta-saṃskāra，不與心相應的行），這就是見苦所斷法。見集所斷法（samudaya-satya-darśana-heya-dharma，通過觀察集諦而斷除的法）是什麼呢？是指那些法，是隨信行或隨法行在集現觀的邊忍位所斷除的。這些法又是什麼呢？是指見集所斷的十九隨眠，以及與它們相應的法，以及由它們引起的等起心不相應行，這就是見集所斷法。

【English Translation】 English version ' 行識 (xing shi, consciousness of action)，is called the Ghost Realm (preta-gati)'. What is the Human Realm (manuṣya-gati)? It refers to sentient beings of the human kind, sharing the same nature, same category, same group, same division, who, relying on obtaining things and obtaining places, are born with unconditioned and neutral (neither obstructing liberation nor being good or evil) form (rūpa), sensation (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna). This is called the Human Realm. What is the Deva Realm (deva-gati)? It refers to sentient beings of the deva kind, sharing the same nature, same category, same group, same division, who, relying on obtaining things and obtaining places, are born with unconditioned and neutral form, sensation, perception, volition, and consciousness. This is called the Deva Realm. What is the category of afflictions severed by seeing the truth of suffering (duḥkha-satya-darśana-heya-kleśa-prakṛti)? It refers to those afflictions that are severed by those who follow faith (śraddhānusārin) or follow the Dharma (dharmānusārin) at the stage of forbearance (kṣānti) bordering the direct realization (duḥkha-satya-darśana) of suffering. What are these afflictions? They are the twenty-eight latent tendencies (anuśaya) severed by seeing the truth of suffering, and the various afflictions associated with them. What is the category of afflictions severed by seeing the truth of origin (samudaya-satya-darśana-heya-kleśa-prakṛti)? It refers to those afflictions that are severed by those who follow faith or follow the Dharma at the stage of forbearance bordering the direct realization of origin (samudaya-satya-darśana). What are these afflictions? They are the nineteen latent tendencies severed by seeing the truth of origin, and the various afflictions associated with them. What is the category of afflictions severed by seeing the truth of cessation (nirodha-satya-darśana-heya-kleśa-prakṛti)? It refers to those afflictions that are severed by those who follow faith or follow the Dharma at the stage of forbearance bordering the direct realization of cessation (nirodha-satya-darśana). What are these afflictions? They are the nineteen latent tendencies severed by seeing the truth of cessation, and the various afflictions associated with them. What is the category of afflictions severed by seeing the truth of the path (mārga-satya-darśana-heya-kleśa-prakṛti)? It refers to those afflictions that are severed by those who follow faith or follow the Dharma at the stage of forbearance bordering the direct realization of the path (mārga-satya-darśana). What are these afflictions? They are the twenty-two latent tendencies severed by seeing the truth of the path, and the various afflictions associated with them. What is the category of afflictions severed by cultivation (bhāvanā-heya-kleśa-prakṛti)? It refers to those afflictions that are severed by cultivation after the path of seeing (darśana-mārga) by a learner. What are these afflictions? They are the ten latent tendencies severed by cultivation, and the various afflictions associated with them. The five aggregates (skandha) such as form, etc., have been explained as before. The six elements (dhātu) such as earth, etc., have been explained as before. What is the dharma severed by seeing the truth of suffering (duḥkha-satya-darśana-heya-dharma)? It refers to those dharmas that are severed by those who follow faith or follow the Dharma at the stage of forbearance bordering the direct realization of suffering. What are these dharmas? They are the twenty-eight latent tendencies severed by seeing the truth of suffering, and the dharmas associated with them, as well as the co-arisen mind-unrelated formations (citta-viprayukta-saṃskāra) caused by them. This is the dharma severed by seeing the truth of suffering. What is the dharma severed by seeing the truth of origin (samudaya-satya-darśana-heya-dharma)? It refers to those dharmas that are severed by those who follow faith or follow the Dharma at the stage of forbearance bordering the direct realization of origin. What are these dharmas? They are the nineteen latent tendencies severed by seeing the truth of origin, and the dharmas associated with them, as well as the co-arisen mind-unrelated formations caused by them. This is the dharma severed by seeing the truth of origin.

。見滅所斷法雲何？謂若法隨信隨法行滅現觀邊忍所斷。此復云何？謂見滅所斷十九隨眠，及彼相應法，並彼等起心不相應行，是名見滅所斷法。見道所斷法雲何？謂若法隨信隨法行道現觀邊忍所斷。此復云何？謂見道所斷二十二隨眠，及彼相應法，並彼等起心不相應行，是名見道所斷法。修所斷法雲何？謂若法學見跡修所斷。此復云何？謂修所斷十隨眠，及彼相應法，若彼等起身語業、若彼等起心不相應行、若不染污諸有漏法，是名修所斷法。非所斷法雲何？謂諸無漏法。欲貪隨眠雲何？謂于諸欲諸貪等貪，執藏防護耽著愛樂。瞋隨眠雲何？謂于有情心懷憤恚、欲為損害，根裁對礙、憎怒兇悖、猛烈暴惡，已正當瞋，令諸有情互相違害。有貪隨眠雲何？謂於色無色諸貪等貪，執藏防護耽著愛樂。慢隨眠雲何？謂慢已慢當慢，心高舉、心恃篾。無明隨眠雲何？謂三界無智。見隨眠雲何？謂五染污見。疑隨眠雲何？謂于諦猶豫。初識住云何？謂有色有情，身異想異，如人一分天，是初識住。此中初者，謂隨算數漸次順次相續次第，此最在初。彼系諸色受想行識，總名識住。第二識住云何？謂有色有情，身異想一，如梵眾天劫初時，是第二識住。此中第二者，謂隨算數漸次順次相續次第，此居第二。彼系諸色受想行識，總

【現代漢語翻譯】見滅所斷法是什麼？是指那些隨信行、隨法行在滅現觀邊忍時斷除的法。這些法又是什麼呢？是指見滅所斷的十九種隨眠（煩惱的潛在形式），以及與這些隨眠相應的法，還有由這些隨眠引起的與心不相應的行法，這些就叫做見滅所斷法。見道所斷法是什麼？是指那些隨信行、隨法行在道現觀邊忍時斷除的法。這些法又是什麼呢？是指見道所斷的二十二種隨眠，以及與這些隨眠相應的法，還有由這些隨眠引起的與心不相應的行法，這些就叫做見道所斷法。修所斷法是什麼？是指那些通過學習見道之後，通過修行才能斷除的法。這些法又是什麼呢？是指修所斷的十種隨眠，以及與這些隨眠相應的法，由這些隨眠引起的的身語業，由這些隨眠引起的與心不相應的行法，以及不染污的有漏法，這些就叫做修所斷法。非所斷法是什麼？是指所有的無漏法。欲貪隨眠是什麼？是指對於各種慾望的貪婪，包括貪、等貪，執著、藏匿、防護、耽溺、愛戀。瞋隨眠是什麼？是指對於有情眾生心懷憤恨、想要加害，根源在於對境的障礙，表現爲憎恨、憤怒、兇惡、悖逆、猛烈、暴躁，已經、正在、將要產生嗔恨，導致有情眾生互相侵害。有貪隨眠是什麼？是指對於色界和無色界的各種貪婪，包括貪、等貪，執著、藏匿、防護、耽溺、愛戀。慢隨眠是什麼？是指慢、已慢、當慢，內心高傲自大、輕視他人。無明隨眠是什麼？是指對於三界（欲界、色界、無色界）的無知。見隨眠是什麼？是指五種染污的見解（身見、邊見、邪見、見取見、戒禁取見）。疑隨眠是什麼？是指對於真諦的猶豫不決。初識住是什麼？是指有色（有物質身體）的有情眾生，他們的身體各異，想法也各異，比如一部分人天。這裡說的『初』，是指按照算數、漸次、順次、相續、次第來說，這是最開始的。與他們相關的色、受、想、行、識，總稱為識住。第二識住是什麼？是指有色（有物質身體）的有情眾生，他們的身體各異，想法卻相同，比如梵眾天在劫初的時候。這裡說的『第二』，是指按照算數、漸次、順次、相續、次第來說，這是排在第二位的。與他們相關的色、受、想、行、識，總稱為識住。

【English Translation】 What are the dharmas (phenomena) severed by the cessation of seeing? They are the dharmas severed by the forbearance at the edge of the realization of cessation for those who follow faith and those who follow dharma. What are these? They are the nineteen latent tendencies (Sanskrit: anusaya) severed by the cessation of seeing, the dharmas associated with them, and the formations not corresponding to mind that arise from them. These are called the dharmas severed by the cessation of seeing. What are the dharmas severed by the path of seeing? They are the dharmas severed by the forbearance at the edge of the realization of the path for those who follow faith and those who follow dharma. What are these? They are the twenty-two latent tendencies severed by the path of seeing, the dharmas associated with them, and the formations not corresponding to mind that arise from them. These are called the dharmas severed by the path of seeing. What are the dharmas severed by cultivation? They are the dharmas severed by cultivation after learning the traces of the path of seeing. What are these? They are the ten latent tendencies severed by cultivation, the dharmas associated with them, the bodily and verbal actions that arise from them, the formations not corresponding to mind that arise from them, and the undefiled contaminated dharmas. These are called the dharmas severed by cultivation. What are the dharmas not to be severed? They are all the uncontaminated dharmas. What is the latent tendency of desire-attachment (Sanskrit: kamaraga-anusaya)? It is the greed, such as attachment, etc., towards various desires, holding on to them, protecting them, indulging in them, and delighting in them. What is the latent tendency of anger (Sanskrit: pratigha-anusaya)? It is harboring resentment and wishing to harm sentient beings, stemming from obstacles encountered, manifesting as hatred, rage, ferocity, rebelliousness, vehemence, and violence, causing sentient beings to harm each other, whether in the past, present, or future. What is the latent tendency of existence-attachment (Sanskrit: bhavaraga-anusaya)? It is the greed, such as attachment, etc., towards the realms of form (Sanskrit: rupa-dhatu) and formlessness (Sanskrit: arupa-dhatu), holding on to them, protecting them, indulging in them, and delighting in them. What is the latent tendency of pride (Sanskrit: mana-anusaya)? It is pride, past pride, future pride, a mind that is haughty, a mind that is arrogant and contemptuous. What is the latent tendency of ignorance (Sanskrit: avidya-anusaya)? It is ignorance regarding the three realms (Sanskrit: triloka). What is the latent tendency of views (Sanskrit: drsti-anusaya)? It is the five defiled views (Sanskrit: satkayadristi, antagrahadristi, mithyadristi, dristiparమర్శadristi, silavrataparamarమర్శadristi). What is the latent tendency of doubt (Sanskrit: vicikitsa-anusaya)? It is hesitation regarding the truths (Sanskrit: satya). What is the first abode of consciousness (Sanskrit: vijnana-sthiti)? It refers to sentient beings with form (Sanskrit: rupa), with different bodies and different thoughts, such as a certain class of humans and gods. Here, 'first' refers to the very beginning in terms of calculation, gradual progression, sequential order, continuous succession, and order. The form, feeling, perception, mental formations, and consciousness associated with them are collectively called the abode of consciousness. What is the second abode of consciousness? It refers to sentient beings with form, with different bodies but the same thought, such as the Brahmas of the Brahma host heaven at the beginning of a kalpa (Sanskrit: kalpa). Here, 'second' refers to the second position in terms of calculation, gradual progression, sequential order, continuous succession, and order. The form, feeling, perception, mental formations, and consciousness associated with them are collectively called the abode of consciousness.

名識住。第三識住云何？謂有色有情，身一想異，如極光凈天，是第三識住。此中第三者，謂隨算數漸次順次相續次第，此居第三。彼系諸色受想行識，總名識住。第四識住云何？謂有色有情，身一想一，如遍凈天，是第四識住。此中第四者，謂隨算數漸次順次相續次第，此居第四。彼系諸色受想行識，總名識住。第五識住云何？謂無色有情，超一切色想、滅有對想，不思惟種種想入無邊空，空無邊處具足住，如空無邊處天，是第五識住。此中第五者，謂隨算數漸次順次相續次第，此居第五。彼系諸受想行識，總名識住。第六識住云何？謂無色有情，超一切空無邊處入無邊識，識無邊處具足住，如識無邊處天，是第六識住。此中第六者，謂隨算數漸次順次相續次第，此居第六。彼系諸受想行識，總名識住。第七識住云何？謂無色有情，超一切識無邊處入無所有，無所有處具足住，如無所有處天，是第七識住。此中第七者，謂隨算數漸次順次相續次第，此居第七。彼系諸受想行識，總名識住。

念等覺支云何？謂聖弟子等，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應，諸念隨念別念憶念、不忘不失不遺不漏，不忘法性、心明記性，是名念等覺支。擇法等覺支云何？謂聖弟子等，于苦思惟苦

【現代漢語翻譯】現代漢語譯本名和識的住所。第三種識住是什麼？指的是有色界的有情眾生，他們的身體是統一的，但想法是各異的，例如極光凈天（Abhasvara）的天人，這就是第三種識住。這裡說的『第三』，是指按照算術、漸次、順次、相續的次第來說，它排在第三位。那些與色、受、想、行、識相關聯的，總稱為識住。第四種識住是什麼？指的是有色界的有情眾生，他們的身體和想法都是統一的，例如遍凈天（Subhakrtsna），這就是第四種識住。這裡說的『第四』，是指按照算術、漸次、順次、相續的次第來說，它排在第四位。那些與色、受、想、行、識相關聯的，總稱為識住。第五種識住是什麼？指的是無色界的有情眾生，他們超越了一切色想、滅除了有對想，不再思惟種種的色想，進入到無邊無際的虛空之中，圓滿地安住在空無邊處，例如空無邊處天（Akasanantyayatana）。這就是第五種識住。這裡說的『第五』，是指按照算術、漸次、順次、相續的次第來說，它排在第五位。那些與受、想、行、識相關聯的，總稱為識住。第六種識住是什麼？指的是無色界的有情眾生，他們超越了一切空無邊處，進入到無邊無際的識之中，圓滿地安住在識無邊處，例如識無邊處天（Vijnananantyayatana）。這就是第六種識住。這裡說的『第六』，是指按照算術、漸次、順次、相續的次第來說，它排在第六位。那些與受、想、行、識相關聯的，總稱為識住。第七種識住是什麼？指的是無色界的有情眾生，他們超越了一切識無邊處，進入到一無所有的境界，圓滿地安住在無所有處，例如無所有處天（Akincanyayatana）。這就是第七種識住。這裡說的『第七』，是指按照算術、漸次、順次、相續的次第來說，它排在第七位。那些與受、想、行、識相關聯的，總稱為識住。念等覺支是什麼？指的是聖弟子們，對於苦諦思惟苦諦，對於集諦思惟集諦，對於滅諦思惟滅諦，對於道諦思惟道諦，與無漏的作意相應，生起種種的念、隨念、別念、憶念，不忘失、不遺漏，不忘記法的本性，內心具有明記性，這叫做念等覺支。擇法等覺支是什麼？指的是聖弟子們，對於苦諦思惟苦諦

【English Translation】 English version The abodes of name and consciousness. What is the third abode of consciousness? It refers to sentient beings in the realm of form who have a unified body but diverse thoughts, such as the gods of Abhasvara (Radiant Light Heaven), this is the third abode of consciousness. Here, 'third' refers to its position in the sequence of arithmetic, gradual, sequential, and continuous order. Those related to form, feeling, perception, volition, and consciousness are collectively called the abode of consciousness. What is the fourth abode of consciousness? It refers to sentient beings in the realm of form who have a unified body and unified thoughts, such as the Subhakrtsna (All-Pure Heaven), this is the fourth abode of consciousness. Here, 'fourth' refers to its position in the sequence of arithmetic, gradual, sequential, and continuous order. Those related to form, feeling, perception, volition, and consciousness are collectively called the abode of consciousness. What is the fifth abode of consciousness? It refers to formless sentient beings who transcend all perceptions of form, extinguish perceptions of resistance, and no longer contemplate various perceptions of form, entering into boundless space, fully dwelling in the Akasanantyayatana (Sphere of Infinite Space), such as the gods of the Sphere of Infinite Space. This is the fifth abode of consciousness. Here, 'fifth' refers to its position in the sequence of arithmetic, gradual, sequential, and continuous order. Those related to feeling, perception, volition, and consciousness are collectively called the abode of consciousness. What is the sixth abode of consciousness? It refers to formless sentient beings who transcend all spheres of infinite space, entering into boundless consciousness, fully dwelling in the Vijnananantyayatana (Sphere of Infinite Consciousness), such as the gods of the Sphere of Infinite Consciousness. This is the sixth abode of consciousness. Here, 'sixth' refers to its position in the sequence of arithmetic, gradual, sequential, and continuous order. Those related to feeling, perception, volition, and consciousness are collectively called the abode of consciousness. What is the seventh abode of consciousness? It refers to formless sentient beings who transcend all spheres of infinite consciousness, entering into the realm of nothingness, fully dwelling in the Akincanyayatana (Sphere of Nothingness), such as the gods of the Sphere of Nothingness. This is the seventh abode of consciousness. Here, 'seventh' refers to its position in the sequence of arithmetic, gradual, sequential, and continuous order. Those related to feeling, perception, volition, and consciousness are collectively called the abode of consciousness. What is the mindfulness enlightenment factor? It refers to noble disciples who contemplate suffering in relation to suffering, contemplate origination in relation to origination, contemplate cessation in relation to cessation, and contemplate the path in relation to the path, corresponding to non-outflow intention, giving rise to various forms of mindfulness, recollection, distinct mindfulness, remembrance, without forgetting, losing, omitting, or leaking, not forgetting the nature of the Dharma, having a clear and retentive mind, this is called the mindfulness enlightenment factor. What is the dharma-discrimination enlightenment factor? It refers to noble disciples who contemplate suffering in relation to suffering

、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應，於法簡擇極簡擇最極簡擇、解了等了遍了近了，機黠通達、審察聰睿，覺明慧行、毗般舍那，抉擇法性，是名擇法等覺支。精進等覺支云何？謂聖弟子等，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應，諸勤精進、勇健勢猛、熾盛難制、勵意不息，心勇悍性，是名精進等覺支。喜等覺支云何？謂聖弟子等，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應，心欣極欣現前極欣、欣性欣類、適意悅意、喜性喜類、樂和合不別離、歡欣悅豫，有堪任性、踴躍踴躍性、歡喜歡喜性，是名喜等覺支。輕安等覺支云何？謂聖弟子等，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應，身輕安、心輕安、已輕安、輕安類，是名輕安等覺支。定等覺支云何？謂聖弟子等，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應，諸令心住等住安住近住堅住、不亂不散攝止等持，心一境性，是名定等覺支。舍等覺支云何？謂聖弟子等，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應，心平等性，心正直性，心無警覺寂靜住性，是名舍等覺支。

初解脫云何？謂有色觀諸色，是初解脫

【現代漢語翻譯】現代漢語譯本擇法等覺支是什麼？是指聖弟子們，對於苦思惟苦（dukkha，痛苦），對於集思惟集（samudaya，苦的生起），對於滅思惟滅（nirodha，苦的止息），對於道思惟道（magga，達到苦止息的道路），與無漏作意相應，對於法進行簡擇、極簡擇、最極簡擇，理解、等同理解、普遍理解、接近理解，具有機敏的智慧和通達，審察、聰慧、明智的行動，毗般舍那（vipassanā，內觀），抉擇法性，這稱為擇法等覺支。精進等覺支是什麼？是指聖弟子們，對於苦思惟苦，對於集思惟集，對於滅思惟滅，對於道思惟道，與無漏作意相應，各種勤奮精進、勇猛強健、氣勢猛烈、熾盛難以抑制、努力不懈，內心勇敢堅毅的性質，這稱為精進等覺支。喜等覺支是什麼？是指聖弟子們，對於苦思惟苦，對於集思惟集，對於滅思惟滅，對於道思惟道，與無漏作意相應，內心欣喜、極其欣喜、當下極其欣喜，欣喜的性質和種類，適意、悅意，喜悅的性質和種類，樂於和合而不分離，歡欣喜悅，具有堪能性、踴躍和踴躍的性質，歡喜和歡喜的性質，這稱為喜等覺支。輕安等覺支是什麼？是指聖弟子們，對於苦思惟苦，對於集思惟集，對於滅思惟滅，對於道思惟道，與無漏作意相應，身體輕安、內心輕安、已經輕安、輕安的種類，這稱為輕安等覺支。定等覺支是什麼？是指聖弟子們，對於苦思惟苦，對於集思惟集，對於滅思惟滅，對於道思惟道，與無漏作意相應，使內心安住、平等安住、安穩安住、接近安住、堅定安住，不散亂、不分散、攝止和等持，內心專注于單一境界的性質，這稱為定等覺支。舍等覺支是什麼？是指聖弟子們，對於苦思惟苦，對於集思惟集，對於滅思惟滅，對於道思惟道，與無漏作意相應，內心的平等性，內心的正直性，內心沒有警覺而寂靜安住的性質，這稱為舍等覺支。最初的解脫是什麼？是指有色身的人觀察各種色法，這是最初的解脫。

【English Translation】 English version What is Discrimination of Dharma as an Enlightenment Factor? It is when noble disciples, contemplating suffering as suffering (dukkha), contemplating arising as arising (samudaya), contemplating cessation as cessation (nirodha), contemplating the path as the path (magga), in accordance with undefiled attention, discern, extremely discern, most extremely discern the Dharma; understand, equally understand, universally understand, nearly understand; possessing keen wisdom and comprehension, scrutinizing, intelligent, wise conduct, Vipassanā (vipassanā, insight meditation), determining the nature of Dharma, this is called Discrimination of Dharma as an Enlightenment Factor. What is Effort as an Enlightenment Factor? It is when noble disciples, contemplating suffering as suffering, contemplating arising as arising, contemplating cessation as cessation, contemplating the path as the path, in accordance with undefiled attention, all diligent effort, courageous strength, powerful force, blazing and difficult to control, striving without ceasing, the nature of a brave and resolute mind, this is called Effort as an Enlightenment Factor. What is Joy as an Enlightenment Factor? It is when noble disciples, contemplating suffering as suffering, contemplating arising as arising, contemplating cessation as cessation, contemplating the path as the path, in accordance with undefiled attention, the mind is delighted, extremely delighted, presently extremely delighted, the nature and kind of delight, agreeable, pleasing, the nature and kind of joy, delighting in harmony and not separating, rejoicing and delighting, possessing fitness, exultation and the nature of exultation, joy and the nature of joy, this is called Joy as an Enlightenment Factor. What is Tranquility as an Enlightenment Factor? It is when noble disciples, contemplating suffering as suffering, contemplating arising as arising, contemplating cessation as cessation, contemplating the path as the path, in accordance with undefiled attention, bodily tranquility, mental tranquility, already tranquil, the kind of tranquility, this is called Tranquility as an Enlightenment Factor. What is Concentration as an Enlightenment Factor? It is when noble disciples, contemplating suffering as suffering, contemplating arising as arising, contemplating cessation as cessation, contemplating the path as the path, in accordance with undefiled attention, all that causes the mind to abide, equally abide, securely abide, nearly abide, firmly abide, without confusion, without scattering, restraining and equanimity, the nature of the mind being one-pointed, this is called Concentration as an Enlightenment Factor. What is Equanimity as an Enlightenment Factor? It is when noble disciples, contemplating suffering as suffering, contemplating arising as arising, contemplating cessation as cessation, contemplating the path as the path, in accordance with undefiled attention, the equanimity of the mind, the uprightness of the mind, the nature of the mind abiding in stillness without alertness, this is called Equanimity as an Enlightenment Factor. What is the initial liberation? It refers to someone with a physical body observing various forms; this is the initial liberation.

。此中初者，謂隨算數漸次順次相續次第，此最在初。又隨入定漸次順次相續次第，此最在初。如是定中所有善色受想行識，是名解脫。第二解脫云何？謂內無色想觀外色，是第二解脫。此中第二者，謂隨算數漸次順次相續次第，此居第二。又隨入定漸次順次相續次第，此居第二。如是定中所有善色受想行識，是名解脫。第三解脫云何？謂凈解脫身作證具足住，是第三解脫。此中第三者，謂隨算數漸次順次相續次第，此居第三。又隨入定漸次順次相續次第，此居第三。如是定中所有善色受想行識，是名解脫。第四解脫云何？謂超一切色想、滅有對想，不思惟種種想入無邊空，空無邊處具足住，是第四解脫。此中第四者，謂隨算數漸次順次相續次第，此居第四。又隨入定漸次順次相續次第，此居第四。如是定中所有善受想行識，是名解脫。第五解脫云何？謂超一切空無邊處入無邊識，識無邊處具足住，是第五解脫。此中第五者，謂隨算數漸次順次相續次第，此居第五。又隨入定漸次順次相續次第，此居第五。如是定中所有善受想行識，是名解脫。第六解脫云何？謂超一切識無邊處入無所有，無所有處具足住，是第六解脫。此中第六者，謂隨算數漸次順次相續次第，此居第六。又隨入定漸次順次相續次第，此居第六。如是

【現代漢語翻譯】現代漢語譯本：第一種解脫是什麼？指的是隨著算數的漸進、順序、相續和次第，這是最開始的。又隨著入定的漸進、順序、相續和次第，這是最開始的。像這樣，在禪定中所產生的善良的色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識），就叫做解脫。第二種解脫是什麼？指的是內心沒有對物質的想像，而觀察外在的物質，這是第二種解脫。這裡所說的第二，指的是隨著算數的漸進、順序、相續和次第，它排在第二位。又隨著入定的漸進、順序、相續和次第，它排在第二位。像這樣，在禪定中所產生的善良的色、受、想、行、識，就叫做解脫。第三種解脫是什麼？指的是通過身體證悟並圓滿安住于凈解脫，這是第三種解脫。這裡所說的第三，指的是隨著算數的漸進、順序、相續和次第，它排在第三位。又隨著入定的漸進、順序、相續和次第，它排在第三位。像這樣，在禪定中所產生的善良的色、受、想、行、識，就叫做解脫。第四種解脫是什麼？指的是超越一切對物質的想像，滅除有對的想像，不再思惟種種的想像，進入無邊無際的虛空，圓滿安住在空無邊處（ākāśānantyāyatana，空無邊處定），這是第四種解脫。這裡所說的第四，指的是隨著算數的漸進、順序、相續和次第，它排在第四位。又隨著入定的漸進、順序、相續和次第，它排在第四位。像這樣，在禪定中所產生的善良的受、想、行、識，就叫做解脫。第五種解脫是什麼？指的是超越一切空無邊處，進入無邊無際的意識，圓滿安住在識無邊處（vijñānānantyāyatana，識無邊處定），這是第五種解脫。這裡所說的第五，指的是隨著算數的漸進、順序、相續和次第，它排在第五位。又隨著入定的漸進、順序、相續和次第，它排在第五位。像這樣，在禪定中所產生的善良的受、想、行、識，就叫做解脫。第六種解脫是什麼？指的是超越一切識無邊處，進入一無所有，圓滿安住在無所有處（ākiṃcanyāyatana，無所有處定），這是第六種解脫。這裡所說的第六，指的是隨著算數的漸進、順序、相續和次第，它排在第六位。又隨著入定的漸進、順序、相續和次第，它排在第六位。像這樣，在禪定中所產生的善良的

【English Translation】 English version: What is the first liberation? It refers to following the gradual, sequential, continuous, and orderly progression of calculation; this is the very first. Also, following the gradual, sequential, continuous, and orderly progression of entering into samādhi (定，concentration); this is the very first. Thus, the wholesome rūpa (色，form), vedanā (受，feeling), saṃjñā (想，perception), saṃskāra (行，mental formations), and vijñāna (識，consciousness) present in such samādhi are called liberation. What is the second liberation? It refers to observing external forms without internal perception of form; this is the second liberation. Here, the 'second' refers to following the gradual, sequential, continuous, and orderly progression of calculation; it is in the second position. Also, following the gradual, sequential, continuous, and orderly progression of entering into samādhi; it is in the second position. Thus, the wholesome rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna present in such samādhi are called liberation. What is the third liberation? It refers to realizing and abiding in the pure liberation through bodily witness; this is the third liberation. Here, the 'third' refers to following the gradual, sequential, continuous, and orderly progression of calculation; it is in the third position. Also, following the gradual, sequential, continuous, and orderly progression of entering into samādhi; it is in the third position. Thus, the wholesome rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna present in such samādhi are called liberation. What is the fourth liberation? It refers to transcending all perceptions of form, extinguishing perceptions of resistance, not contemplating various perceptions, entering into infinite space, and abiding in the ākāśānantyāyatana (空無邊處，sphere of infinite space); this is the fourth liberation. Here, the 'fourth' refers to following the gradual, sequential, continuous, and orderly progression of calculation; it is in the fourth position. Also, following the gradual, sequential, continuous, and orderly progression of entering into samādhi; it is in the fourth position. Thus, the wholesome vedanā, saṃjñā, saṃskāra, and vijñāna present in such samādhi are called liberation. What is the fifth liberation? It refers to transcending all spheres of infinite space, entering into infinite consciousness, and abiding in the vijñānānantyāyatana (識無邊處，sphere of infinite consciousness); this is the fifth liberation. Here, the 'fifth' refers to following the gradual, sequential, continuous, and orderly progression of calculation; it is in the fifth position. Also, following the gradual, sequential, continuous, and orderly progression of entering into samādhi; it is in the fifth position. Thus, the wholesome vedanā, saṃjñā, saṃskāra, and vijñāna present in such samādhi are called liberation. What is the sixth liberation? It refers to transcending all spheres of infinite consciousness, entering into nothingness, and abiding in the ākiṃcanyāyatana (無所有處，sphere of nothingness); this is the sixth liberation. Here, the 'sixth' refers to following the gradual, sequential, continuous, and orderly progression of calculation; it is in the sixth position. Also, following the gradual, sequential, continuous, and orderly progression of entering into samādhi; it is in the sixth position. Thus, the wholesome

定中所有善受想行識，是名解脫。第七解脫云何？謂超一切無所有處，入非想非非想處具足住，是第七解脫。此中第七者，謂隨算數漸次順次相續次第，此居第七。又隨入定漸次順次相續次第，此居第七。如是定中所有善受想行識，是名解脫。第八解脫云何？謂超一切非想非非想處，入想受滅身作證具足住，是第八解脫。此中第八者，謂隨算數漸次順次相續次第，此居第八。又隨入定漸次順次相續次第，此居第八。如是定中，諸解脫、勝解脫、異極解脫。複次若法想微細為因、想微細為等無間，是與想不俱義，非不成就義，是名解脫。

初勝處云何？謂內有色想觀外色少，若好顯色、若惡顯色，于彼諸色勝知勝見，具如是想，是初勝處。此中初者，謂隨算數漸次順次相續次第，此最在初。又隨入定漸次順次相續次第，此最在初。如是定中所有善色受想行識，是名勝處。第二勝處云何？謂內有色想觀外色多，若好顯色、若惡顯色，于彼諸色勝知勝見，具如是想，是第二勝處。此中第二者，謂隨算數漸次順次相續次第，此居第二。又隨入定漸次順次相續次第，此居第二。如是定中所有善色受想行識，是名勝處。第三勝處云何？謂內無色想觀外色少，若好顯色、若惡顯色，于彼諸色勝知勝見，具如是想，是第三勝處。

【現代漢語翻譯】現代漢語譯本：在禪定中的所有善的感受、思想、行為和意識，這被稱為解脫。第七解脫是什麼？是指超越一切無所有處，進入非想非非想處並圓滿安住，這是第七解脫。這裡說的第七，是指按照算數的漸次、順次、相續的次第，它排在第七。又按照進入禪定的漸次、順次、相續的次第，它排在第七。像這樣，在禪定中的所有善的感受、思想、行為和意識，這被稱為解脫。第八解脫是什麼？是指超越一切非想非非想處，進入滅盡定（Nirodha-samāpatti），以身體證悟並圓滿安住，這是第八解脫。這裡說的第八，是指按照算數的漸次、順次、相續的次第，它排在第八。又按照進入禪定的漸次、順次、相續的次第，它排在第八。像這樣，在禪定中，有各種解脫、殊勝解脫、以及特殊的解脫。此外，如果某種法以微細的想為因，以微細的想為等無間緣，這就是與想不相應的意義，而不是不成就的意義，這被稱為解脫。

最初勝處是什麼？是指內心有色想，觀察外面的少量色，無論是好的顯色還是壞的顯色，對於那些色能夠殊勝地知曉和殊勝地看見，具有這樣的想法，這是最初勝處。這裡說的最初，是指按照算數的漸次、順次、相續的次第，它最開始。又按照進入禪定的漸次、順次、相續的次第，它最開始。像這樣，在禪定中的所有善的色、感受、思想、行為和意識，這被稱為勝處。第二勝處是什麼？是指內心有色想，觀察外面的大量色，無論是好的顯色還是壞的顯色，對於那些色能夠殊勝地知曉和殊勝地看見，具有這樣的想法，這是第二勝處。這裡說的第二，是指按照算數的漸次、順次、相續的次第，它排在第二。又按照進入禪定的漸次、順次、相續的次第，它排在第二。像這樣，在禪定中的所有善的色、感受、思想、行為和意識，這被稱為勝處。第三勝處是什麼？是指內心沒有色想，觀察外面的少量色，無論是好的顯色還是壞的顯色，對於那些色能夠殊勝地知曉和殊勝地看見，具有這樣的想法，這是第三勝處。

【English Translation】 English version: All wholesome feelings, perceptions, volitions, and consciousness in concentration, this is called liberation. What is the seventh liberation? It is surpassing all the sphere of nothingness, entering and abiding in the sphere of neither perception nor non-perception, this is the seventh liberation. Here, 'seventh' refers to the seventh in the gradual, sequential, and continuous order of calculation. Also, according to the gradual, sequential, and continuous order of entering concentration, this is the seventh. Thus, all wholesome feelings, perceptions, volitions, and consciousness in such concentration, this is called liberation. What is the eighth liberation? It is surpassing all the sphere of neither perception nor non-perception, entering and abiding in the cessation of perception and feeling (Nirodha-samāpatti), having realized it with the body, this is the eighth liberation. Here, 'eighth' refers to the eighth in the gradual, sequential, and continuous order of calculation. Also, according to the gradual, sequential, and continuous order of entering concentration, this is the eighth. Thus, in such concentration, there are various liberations, superior liberations, and distinct extreme liberations. Furthermore, if a certain dharma has subtle perception as its cause and subtle perception as its immediately preceding condition, this is the meaning of not being associated with perception, not the meaning of non-accomplishment, this is called liberation.

What is the first mastery? It is when one has an internal perception of form and contemplates external form, a small amount, whether it is beautiful or ugly, and has superior knowledge and vision of those forms, possessing such a thought, this is the first mastery. Here, 'first' refers to the very first in the gradual, sequential, and continuous order of calculation. Also, according to the gradual, sequential, and continuous order of entering concentration, this is the very first. Thus, all wholesome form, feelings, perceptions, volitions, and consciousness in such concentration, this is called mastery. What is the second mastery? It is when one has an internal perception of form and contemplates external form, a large amount, whether it is beautiful or ugly, and has superior knowledge and vision of those forms, possessing such a thought, this is the second mastery. Here, 'second' refers to the second in the gradual, sequential, and continuous order of calculation. Also, according to the gradual, sequential, and continuous order of entering concentration, this is the second. Thus, all wholesome form, feelings, perceptions, volitions, and consciousness in such concentration, this is called mastery. What is the third mastery? It is when one has no internal perception of form and contemplates external form, a small amount, whether it is beautiful or ugly, and has superior knowledge and vision of those forms, possessing such a thought, this is the third mastery.

此中第三者，謂隨算數漸次順次相續次第，此居第三。又隨入定漸次順次相續次第，此居第三。如是定中所有善色受想行識，是名勝處。第四勝處云何？謂內無色想觀外色多，若好顯色、若惡顯色，于彼諸色勝知勝見，具如是想，是第四勝處。此中第四者，謂隨算數漸次順次相續次第，此居第四。又隨入定漸次順次相續次第，此居第四。如是定中所有善色受想行識，是名勝處。第五勝處云何？謂內無色想觀外諸色，若青青顯青現青光，猶如烏莫迦花，或如婆羅痆斯深染青衣，若青青顯青現青光。內無色想觀外諸色，若青青顯青現青光，亦復如是。于彼諸色勝知勝見，具如是想，是第五勝處。此中第五者，謂隨算數漸次順次相續次第，此居第五。又隨入定漸次順次相續次第，此居第五。如是定中所有善色受想行識，是名勝處。第六勝處云何？謂內無色想觀外諸色，若黃黃顯黃現黃光，猶如羯尼迦花，或如婆羅痆斯深染黃衣，若黃黃顯黃現黃光。內無色想觀外諸色，若黃黃顯黃現黃光，亦復如是。于彼諸色勝知勝見，具如是想，是第六勝處。此中第六者，謂隨算數漸次順次相續次第，此居第六。又隨入定漸次順次相續次第，此居第六。如是定中所有善色受想行識，是名勝處。第七勝處云何？謂內無色想觀外諸色，若赤赤顯

【現代漢語翻譯】現代漢語譯本此中第三勝處，是指隨著算數的漸進、順次、相續、次第，這是第三勝處。又隨著進入禪定的漸進、順次、相續、次第，這是第三勝處。像這樣在禪定中所有的善色、受、想、行、識，就叫做勝處。第四勝處是什麼呢？是指內心沒有色想，而觀察外面的眾多顏色，無論是好的顯色，還是不好的顯色，對於那些顏色能夠徹底地瞭解和透徹地看見，具備這樣的想法，這就是第四勝處。這裡所說的第四，是指隨著算數的漸進、順次、相續、次第，這是第四。又隨著進入禪定的漸進、順次、相續、次第，這是第四。像這樣在禪定中所有的善色、受、想、行、識，就叫做勝處。第五勝處是什麼呢？是指內心沒有色想，而觀察外面的各種顏色，如果是青色的顯現、青色的呈現、青色的光芒，就像烏莫迦花（Utpalaka，青蓮花），或者像波羅奈斯（Varanasi，古印度城市名）深染的青色衣服，呈現出青色的顯現、青色的呈現、青色的光芒。內心沒有色想，觀察外面的各種顏色，如果是青色的顯現、青色的呈現、青色的光芒，也是這樣。對於那些顏色能夠徹底地瞭解和透徹地看見，具備這樣的想法，這就是第五勝處。這裡所說的第五，是指隨著算數的漸進、順次、相續、次第，這是第五。又隨著進入禪定的漸進、順次、相續、次第，這是第五。像這樣在禪定中所有的善色、受、想、行、識，就叫做勝處。第六勝處是什麼呢？是指內心沒有色想，而觀察外面的各種顏色，如果是黃色的顯現、黃色的呈現、黃色的光芒，就像羯尼迦花（Karnikara，一種黃色花），或者像波羅奈斯（Varanasi，古印度城市名）深染的黃色衣服，呈現出黃色的顯現、黃色的呈現、黃色的光芒。內心沒有色想，觀察外面的各種顏色，如果是黃色的顯現、黃色的呈現、黃色的光芒，也是這樣。對於那些顏色能夠徹底地瞭解和透徹地看見，具備這樣的想法，這就是第六勝處。這裡所說的第六，是指隨著算數的漸進、順次、相續、次第，這是第六。又隨著進入禪定的漸進、順次、相續、次第，這是第六。像這樣在禪定中所有的善色、受、想、行、識，就叫做勝處。第七勝處是什麼呢？是指內心沒有色想，而觀察外面的各種顏色，如果是紅色的顯現

【English Translation】 English version Here, the third 'sphere of mastery' refers to following the sequence of counting, gradual progression, successive order, and sequential arrangement; this is the third. Also, following the sequence of entering into 'dhyana' (meditative absorption), gradual progression, successive order, and sequential arrangement; this is the third. Thus, the wholesome 'rupa' (form), 'vedana' (feeling), 'samjna' (perception), 'samskara' (mental formations), and 'vijnana' (consciousness) present in such 'dhyana' are called 'spheres of mastery'. What is the fourth 'sphere of mastery'? It refers to, internally without the thought of form, contemplating external forms in abundance, whether they are beautiful or ugly appearances, having complete knowledge and clear vision of those forms, possessing such a thought; this is the fourth 'sphere of mastery'. Here, the fourth refers to following the sequence of counting, gradual progression, successive order, and sequential arrangement; this is the fourth. Also, following the sequence of entering into 'dhyana' (meditative absorption), gradual progression, successive order, and sequential arrangement; this is the fourth. Thus, the wholesome 'rupa' (form), 'vedana' (feeling), 'samjna' (perception), 'samskara' (mental formations), and 'vijnana' (consciousness) present in such 'dhyana' are called 'spheres of mastery'. What is the fifth 'sphere of mastery'? It refers to, internally without the thought of form, contemplating external forms, if they are blue in appearance, blue in manifestation, blue in radiance, like an 'utpalaka' (Utpalaka, blue lotus flower), or like a deep-dyed blue cloth from 'Varanasi' (Varanasi, an ancient Indian city), displaying blue appearance, blue manifestation, blue radiance. Internally without the thought of form, contemplating external forms, if they are blue in appearance, blue in manifestation, blue radiance, it is also the same. Having complete knowledge and clear vision of those forms, possessing such a thought; this is the fifth 'sphere of mastery'. Here, the fifth refers to following the sequence of counting, gradual progression, successive order, and sequential arrangement; this is the fifth. Also, following the sequence of entering into 'dhyana' (meditative absorption), gradual progression, successive order, and sequential arrangement; this is the fifth. Thus, the wholesome 'rupa' (form), 'vedana' (feeling), 'samjna' (perception), 'samskara' (mental formations), and 'vijnana' (consciousness) present in such 'dhyana' are called 'spheres of mastery'. What is the sixth 'sphere of mastery'? It refers to, internally without the thought of form, contemplating external forms, if they are yellow in appearance, yellow in manifestation, yellow in radiance, like a 'karnikara' (Karnikara, a yellow flower), or like a deep-dyed yellow cloth from 'Varanasi' (Varanasi, an ancient Indian city), displaying yellow appearance, yellow manifestation, yellow radiance. Internally without the thought of form, contemplating external forms, if they are yellow in appearance, yellow in manifestation, yellow radiance, it is also the same. Having complete knowledge and clear vision of those forms, possessing such a thought; this is the sixth 'sphere of mastery'. Here, the sixth refers to following the sequence of counting, gradual progression, successive order, and sequential arrangement; this is the sixth. Also, following the sequence of entering into 'dhyana' (meditative absorption), gradual progression, successive order, and sequential arrangement; this is the sixth. Thus, the wholesome 'rupa' (form), 'vedana' (feeling), 'samjna' (perception), 'samskara' (mental formations), and 'vijnana' (consciousness) present in such 'dhyana' are called 'spheres of mastery'. What is the seventh 'sphere of mastery'? It refers to, internally without the thought of form, contemplating external forms, if they are red in appearance

赤現赤光，猶如槃豆時縛迦花，或如婆羅痆斯深染赤衣，若赤赤顯赤現赤光。內無色想觀外諸色，若赤赤顯赤現赤光，亦復如是。于彼諸色勝知勝見，具如是想，是第七勝處。此中第七者，謂隨算數漸次順次相續次第，此居第七。又隨入定漸次順次相續次第，此居第七。如是定中所有善色受想行識，是名勝處。第八勝處云何？謂內無色想觀外諸色，若白白顯白現白光，猶如烏殺斯星，或如婆羅痆斯極鮮白衣，若白白顯白現白光。內無色想觀外諸色，若白白顯白現白光，亦復如是。于彼諸色勝知勝見，具如是想，是第八勝處。此中第八者，謂隨算數漸次順次相續次第，此居第八。又隨入定漸次順次相續次第，此居第八。如是定中所有善色受想行識，是名勝處。

說一切有部品類足論卷第七大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第八

尊者世友造

三藏法師玄奘奉　詔譯

辯攝等品第六之四

正見云何？謂聖弟子等，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應於法，簡擇極簡擇最極簡擇、解了等了遍了近了，機黠通達、審察聰睿、覺明慧行、毗般舍那，是名正見。正思惟云何？謂聖弟子等，于苦思惟苦、于集

【現代漢語翻譯】現代漢語譯本赤現赤光，猶如槃豆時縛迦花（Bandhujivaka flower，一種紅色花），或如婆羅痆斯（Varanasi，古印度城市）深染赤衣，若赤赤顯赤現赤光。內心沒有色想，觀想外在的各種顏色，如果紅色顯現出紅色光芒，也是如此。對於那些顏色，能夠徹底地知曉和看見，具備這樣的想法，這是第七勝處。這裡所說的第七，是指按照算數的漸次、順次、相續的次第，它排在第七位。又按照進入禪定的漸次、順次、相續的次第，它排在第七位。像這樣在禪定中產生的所有善的色、受、想、行、識，就叫做勝處。第八勝處是什麼呢？是指內心沒有色想，觀想外在的各種顏色，如果白色顯現出白色光芒，猶如烏殺斯星（Ushas star，啟明星），或如婆羅痆斯（Varanasi，古印度城市）極其鮮艷的白衣，如果白色顯現出白色光芒。內心沒有色想，觀想外在的各種顏色，如果白色顯現出白色光芒，也是如此。對於那些顏色，能夠徹底地知曉和看見，具備這樣的想法，這是第八勝處。這裡所說的第八，是指按照算數的漸次、順次、相續的次第，它排在第八位。又按照進入禪定的漸次、順次、相續的次第，它排在第八位。像這樣在禪定中產生的所有善的色、受、想、行、識，就叫做勝處。

《說一切有部品類足論》卷第七大正藏第26冊 No. 1542 《阿毗達磨品類足論》

《阿毗達磨品類足論》卷第八

尊者世友造

三藏法師玄奘奉詔譯

辯攝等品第六之四

什麼是正見？是指聖弟子等，對於苦思惟苦，對於集思惟集，對於滅思惟滅，對於道思惟道，與無漏作意相應於法，簡擇、極簡擇、最極簡擇，理解、等理解、普遍理解、接近理解，機敏通達、審察聰睿、覺明慧行、毗般舍那（Vipassana，內觀），這叫做正見。什麼是正思惟？是指聖弟子等，對於苦思惟苦，對於集

【English Translation】 English version Red appears with red light, like a Bandhujivaka flower (Bandhujivaka flower, a type of red flower), or like a Varanasi (Varanasi, an ancient Indian city) deeply dyed red cloth, if red appears, red manifests, red light appears. Internally, without the thought of form, contemplate external colors; if red appears, red manifests, red light appears, it is also like that. To those colors, to know and see thoroughly, possessing such a thought, this is the seventh ক্ষেত্র (kṣetra, sphere of mastery). The seventh here refers to the gradual, sequential, and continuous order of counting; it is ranked seventh. Also, according to the gradual, sequential, and continuous order of entering samadhi, it is ranked seventh. Thus, all good form, feeling, perception, volition, and consciousness in samadhi are called ক্ষেত্র (kṣetra, sphere of mastery). What is the eighth ক্ষেত্র (kṣetra, sphere of mastery)? It refers to internally, without the thought of form, contemplating external colors; if white appears, white manifests, white light appears, like the Ushas star (Ushas star, the morning star), or like a Varanasi (Varanasi, an ancient Indian city) extremely bright white cloth, if white appears, white manifests, white light appears. Internally, without the thought of form, contemplate external colors; if white appears, white manifests, white light appears, it is also like that. To those colors, to know and see thoroughly, possessing such a thought, this is the eighth ক্ষেত্র (kṣetra, sphere of mastery). The eighth here refers to the gradual, sequential, and continuous order of counting; it is ranked eighth. Also, according to the gradual, sequential, and continuous order of entering samadhi, it is ranked eighth. Thus, all good form, feeling, perception, volition, and consciousness in samadhi are called ক্ষেত্র (kṣetra, sphere of mastery).

《Abhidharma-prakaraṇa-pāda-śāstra》 Volume 7 by Sarvāstivāda Taisho Tripitaka Volume 26 No. 1542 《Abhidharma-prakaraṇa-pāda-śāstra》

《Abhidharma-prakaraṇa-pāda-śāstra》 Volume 8

Composed by Venerable Vasumitra

Translated by Tripiṭaka Master Xuanzang under Imperial Order

Section 6.4 on Explaining Categories, etc.

What is Right View? It refers to the noble disciples, contemplating suffering as suffering, contemplating origination as origination, contemplating cessation as cessation, contemplating the path as the path, corresponding to the Dharma with non-outflow intention, discerning, extremely discerning, most extremely discerning, understanding, equally understanding, universally understanding, closely understanding, being clever and penetrating, examining and being intelligent, awakened and wise conduct, Vipassana (Vipassana, insight meditation), this is called Right View. What is Right Thought? It refers to the noble disciples, contemplating suffering as suffering, contemplating origination as origination.

思惟集、于滅思惟滅、于道思惟道，無漏作意相應諸心，尋求遍尋求、構度極構度現前構度，推究追尋，極思惟，思惟性，是名正思惟。正語云何？謂聖弟子等，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，除趣邪命語四惡行，于余語惡行由抉擇力所引無漏遠離止息、各別遠離，寂靜律儀，不作不造、不行不犯、不毀分限堤塘橋樑船筏，棄捨軌則不違不越、不違越住，是名正語。正業云何？謂聖弟子等，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，除趣邪命身三惡行，于余身惡行由抉擇力所引無漏遠離止息、各別遠離，寂靜律儀，不作不造、不行不犯、不毀分限堤塘橋樑船筏，棄捨軌則不違不越、不違越住，是名正業。正命云何？謂聖弟子等，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，于趣邪命身語惡行由抉擇力所引無漏遠離止息、各別遠離，寂靜律儀，不作不造、不行不犯、不毀分限堤塘橋樑船筏，棄捨軌則不違不越、不違越住，是名正命。正精進云何？謂聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應諸勤精進，勇健勢猛、熾盛難制、勵意不息，心勇悍性，是名正精進。正念云何？謂聖弟子等，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作

【現代漢語翻譯】現代漢語譯本正思惟是什麼？是指（聖弟子）對於苦諦思惟苦諦，對於集諦（苦的根源）思惟集諦，對於滅諦（苦的止息）思惟滅諦，對於道諦（通往滅苦的道路）思惟道諦，與無漏作意相應的各種心念，尋求、普遍尋求，構思、極度構思，現前構思，推究追尋，極其思惟，具有思惟的性質，這叫做正思惟。正語是什麼？是指聖弟子等，對於苦諦思惟苦諦，對於集諦思惟集諦，對於滅諦思惟滅諦，對於道諦思惟道諦，去除趨向邪命的語言四種惡行，對於其餘語言的惡行，由抉擇力所引導的無漏遠離止息、各自遠離，達到寂靜的律儀，不做不造、不行不犯，不毀壞分界、堤壩、橋樑、船筏，拋棄捨棄的規則不違背不超越、不違越而住，這叫做正語。正業是什麼？是指聖弟子等，對於苦諦思惟苦諦，對於集諦思惟集諦，對於滅諦思惟滅諦，對於道諦思惟道諦，去除趨向邪命的身三種惡行，對於其餘身體的惡行，由抉擇力所引導的無漏遠離止息、各自遠離，達到寂靜的律儀，不做不造、不行不犯，不毀壞分界、堤壩、橋樑、船筏，拋棄捨棄的規則不違背不超越、不違越而住，這叫做正業。正命是什麼？是指聖弟子等，對於苦諦思惟苦諦，對於集諦思惟集諦，對於滅諦思惟滅諦，對於道諦思惟道諦，對於趨向邪命的身語惡行，由抉擇力所引導的無漏遠離止息、各自遠離，達到寂靜的律儀，不做不造、不行不犯，不毀壞分界、堤壩、橋樑、船筏，拋棄捨棄的規則不違背不超越、不違越而住，這叫做正命。正精進是什麼？是指聖弟子，對於苦諦思惟苦諦，對於集諦思惟集諦，對於滅諦思惟滅諦，對於道諦思惟道諦，與無漏作意相應的各種勤奮精進，勇猛強健、氣勢猛烈，熾盛難以控制，努力不懈，內心勇敢剛毅的性質，這叫做正精進。正念是什麼？是指聖弟子等，對於苦諦思惟苦諦，對於集諦思惟集諦，對於滅諦思惟滅諦，對於道諦思惟道諦，無漏作

【English Translation】 English version What is Right Thought? It refers to (a noble disciple) contemplating suffering in relation to suffering (Dukkha, suffering), contemplating the origin of suffering in relation to the origin (Samudaya, the cause of suffering), contemplating the cessation of suffering in relation to the cessation (Nirodha, the end of suffering), and contemplating the path to the cessation of suffering in relation to the path (Magga, the path to the end of suffering). It involves various mental activities associated with non-outflow (Anasrava) attention, seeking, universally seeking, conceiving, extremely conceiving, presently conceiving, investigating, pursuing, extremely contemplating, and possessing the nature of contemplation. This is called Right Thought. What is Right Speech? It refers to noble disciples contemplating suffering in relation to suffering, contemplating the origin of suffering in relation to the origin, contemplating the cessation of suffering in relation to the cessation, and contemplating the path to the cessation of suffering in relation to the path. It involves refraining from the four evil deeds of speech that lead to wrong livelihood, and, with respect to other evil deeds of speech, achieving non-outflow detachment, cessation, individual detachment, peaceful discipline, not doing, not creating, not acting, not transgressing, not destroying boundaries, embankments, bridges, boats, and rafts, abandoning the rules without violating or exceeding them, and abiding without violating or transgressing. This is called Right Speech. What is Right Action? It refers to noble disciples contemplating suffering in relation to suffering, contemplating the origin of suffering in relation to the origin, contemplating the cessation of suffering in relation to the cessation, and contemplating the path to the cessation of suffering in relation to the path. It involves refraining from the three evil deeds of body that lead to wrong livelihood, and, with respect to other evil deeds of body, achieving non-outflow detachment, cessation, individual detachment, peaceful discipline, not doing, not creating, not acting, not transgressing, not destroying boundaries, embankments, bridges, boats, and rafts, abandoning the rules without violating or exceeding them, and abiding without violating or transgressing. This is called Right Action. What is Right Livelihood? It refers to noble disciples contemplating suffering in relation to suffering, contemplating the origin of suffering in relation to the origin, contemplating the cessation of suffering in relation to the cessation, and contemplating the path to the cessation of suffering in relation to the path. It involves refraining from the evil deeds of body and speech that lead to wrong livelihood, achieving non-outflow detachment, cessation, individual detachment, peaceful discipline, not doing, not creating, not acting, not transgressing, not destroying boundaries, embankments, bridges, boats, and rafts, abandoning the rules without violating or exceeding them, and abiding without violating or transgressing. This is called Right Livelihood. What is Right Effort? It refers to noble disciples contemplating suffering in relation to suffering, contemplating the origin of suffering in relation to the origin, contemplating the cessation of suffering in relation to the cessation, and contemplating the path to the cessation of suffering in relation to the path. It involves various diligent efforts associated with non-outflow attention, being courageous and strong, having fierce momentum, being intensely difficult to control, striving without ceasing, and possessing the nature of inner bravery and fortitude. This is called Right Effort. What is Right Mindfulness? It refers to noble disciples contemplating suffering in relation to suffering, contemplating the origin of suffering in relation to the origin, contemplating the cessation of suffering in relation to the cessation, and contemplating the path to the cessation of suffering in relation to the path, non-outflow

意相應諸念隨念、別念憶念、不忘不失、不遺不漏，不忘法性、心明記性，是名正念。正定云何？謂聖弟子等，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應諸令心住等住安住近住堅住、不亂不散攝止等持，心一境性，是名正定。

愛結云何？謂三界貪。恚結云何？謂于有情能為損害。慢結云何？謂七慢類。無明結云何？謂三界無智。見結云何？謂三見。取結云何？謂二取。疑結云何？謂于諸諦疑惑猶豫。嫉結云何？謂妒忌。慳結云何？謂心鄙吝。

初有情居云何？謂有色有情，身異想異，如人一分天，是初有情居。此中初者，謂隨算數漸次順次相續次第，此最在初。有情居者，謂諸有情，於此居止各別居止，由此顯彼受生處故，名有情居。第二有情居云何？謂有色有情，身異想一，如梵眾天劫初時，是第二有情居。此中第二者，謂隨算數漸次順次相續次第，此居第二。有情居者，義如前說。第三有情居云何？謂有色有情，身一想異，如極光凈天，是第三有情居。此中第三者，謂隨算數漸次順次相續次第，此居第三。有情居者，義如前說。第四有情居云何？謂有色有情，身一想一，如遍凈天，是第四有情居。此中第四者，謂隨算數漸次順次相續次第，此居第四。有情居者，義如前說

【現代漢語翻譯】現代漢語譯本什麼是正念？指的是與意念相應的各種念頭，如隨念、別念、憶念、不忘不失、不遺不漏，不忘法性、心明記性，這叫做正念。什麼是正定？指的是聖弟子等，對於苦諦思惟苦、對於集諦思惟集、對於滅諦思惟滅、對於道諦思惟道，與無漏作意相應的各種令心安住、等住、安住、近住、堅住、不亂不散的攝止等持，心一境性，這叫做正定。什麼是愛結？指的是三界（欲界、色界、無色界）的貪愛。什麼是恚結？指的是對於有情眾生能夠造成損害的嗔恚。什麼是慢結？指的是七種慢的類別。什麼是無明結？指的是三界（欲界、色界、無色界）的無智。什麼是見結？指的是三種見（有身見、邊見、邪見）。什麼是取結？指的是兩種取（欲取、見取）。什麼是疑結？指的是對於諸諦（苦、集、滅、道）的疑惑猶豫。什麼是嫉結？指的是妒忌。什麼是慳結？指的是內心的鄙吝。什麼是初有情居？指的是有色有情，身形各異，想法各異，例如人界和一部分天界，這是初有情居。這裡所說的『初』，指的是按照算數的漸次、順次、相續次第，這是最開始的。有情居，指的是各種有情眾生，在此處居住、各自居住，由此顯示他們受生之處，所以叫做有情居。什麼是第二有情居？指的是有色有情，身形各異，想法一致，例如梵眾天在劫初的時候，這是第二有情居。這裡所說的『第二』，指的是按照算數的漸次、順次、相續次第，這個居所是第二。有情居的含義如前所述。什麼是第三有情居？指的是有色有情，身形一致，想法各異，例如極光凈天，這是第三有情居。這裡所說的『第三』，指的是按照算數的漸次、順次、相續次第，這個居所是第三。有情居的含義如前所述。什麼是第四有情居？指的是有色有情，身形一致，想法一致，例如遍凈天，這是第四有情居。這裡所說的『第四』，指的是按照算數的漸次、順次、相續次第，這個居所是第四。有情居的含義如前所述。

【English Translation】 English version What is Right Mindfulness? It refers to the various thoughts corresponding to mental intention, such as following mindfulness, distinguishing mindfulness, recollecting mindfulness, not forgetting or losing, not omitting or missing, not forgetting the nature of Dharma, and having a clear and retentive mind. This is called Right Mindfulness. What is Right Concentration? It refers to noble disciples, contemplating suffering in relation to suffering, contemplating origination in relation to origination, contemplating cessation in relation to cessation, and contemplating the path in relation to the path. It involves the various aspects of settling the mind, equally settling, settling, closely settling, firmly settling, not being disturbed or scattered, gathering and holding, and the mind being one-pointed, all corresponding to non-outflow intention. This is called Right Concentration. What is the Bond of Love (愛結, Ài jié)? It refers to the craving in the three realms (欲界, Yù jiè - Desire Realm; 色界, Sè jiè - Form Realm; 無色界, Wú sè jiè - Formless Realm). What is the Bond of Hatred (恚結, Huì jié)? It refers to the anger that can cause harm to sentient beings. What is the Bond of Conceit (慢結, Màn jié)? It refers to the seven types of conceit. What is the Bond of Ignorance (無明結, Wú míng jié)? It refers to the lack of wisdom in the three realms (欲界, Yù jiè - Desire Realm; 色界, Sè jiè - Form Realm; 無色界, Wú sè jiè - Formless Realm). What is the Bond of Views (見結, Jiàn jié)? It refers to the three views (有身見, Yǒu shēn jiàn - belief in a permanent self; 邊見, Biān jiàn - belief in extremes; 邪見, Xié jiàn - wrong view). What is the Bond of Attachment (取結, Qǔ jié)? It refers to the two types of attachment (欲取, Yù qǔ - attachment to desires; 見取, Jiàn qǔ - attachment to views). What is the Bond of Doubt (疑結, Yí jié)? It refers to the doubt and hesitation regarding the truths (苦, Kǔ - suffering; 集, Jí - origination; 滅, Miè - cessation; 道, Dào - path). What is the Bond of Jealousy (嫉結, Jí jié)? It refers to envy. What is the Bond of Stinginess (慳結, Qiān jié)? It refers to miserliness in the mind. What is the First Abode of Sentient Beings (初有情居, Chū yǒu qíng jū)? It refers to sentient beings with form, whose bodies are different and whose thoughts are different, such as humans and a portion of the heavens. This is the first abode of sentient beings. Here, 'first' refers to the initial position in a numerical, sequential, continuous, and orderly progression. 'Abode of sentient beings' refers to the various sentient beings who reside and dwell separately in this place, thereby revealing their place of birth, hence it is called the abode of sentient beings. What is the Second Abode of Sentient Beings (第二有情居, Dì èr yǒu qíng jū)? It refers to sentient beings with form, whose bodies are different but whose thoughts are the same, such as the Brahma Heaven (梵眾天, Fàn zhòng tiān) at the beginning of a kalpa. This is the second abode of sentient beings. Here, 'second' refers to the second position in a numerical, sequential, continuous, and orderly progression. The meaning of 'abode of sentient beings' is as previously stated. What is the Third Abode of Sentient Beings (第三有情居, Dì sān yǒu qíng jū)? It refers to sentient beings with form, whose bodies are the same but whose thoughts are different, such as the Ābhāsvara Heaven (極光凈天, Jí guāng jìng tiān). This is the third abode of sentient beings. Here, 'third' refers to the third position in a numerical, sequential, continuous, and orderly progression. The meaning of 'abode of sentient beings' is as previously stated. What is the Fourth Abode of Sentient Beings (第四有情居, Dì sì yǒu qíng jū)? It refers to sentient beings with form, whose bodies are the same and whose thoughts are the same, such as the Subhakrtsna Heaven (遍凈天, Biàn jìng tiān). This is the fourth abode of sentient beings. Here, 'fourth' refers to the fourth position in a numerical, sequential, continuous, and orderly progression. The meaning of 'abode of sentient beings' is as previously stated.

。第五有情居云何？謂有色有情，無想無異想，如無想有情天，是第五有情居。此中第五者，謂隨算數漸次順次相續次第。此居第五。有情居者，義如前說。第六有情居云何？謂無色有情，超一切色想、滅有對想，不思惟種種想入無邊空，空無邊處具足住，如空無邊處天，是第六有情居。此中第六者，謂隨算數漸次順次相續次第，此居第六。有情居者，義如前說。第七有情居云何？謂無色有情，超一切空無邊處入無邊識，識無邊處具足住，如識無邊處天，是第七有情居。此中第七者，謂隨算數漸次順次相續次第，此居第七。有情居者，義如前說。第八有情居云何？謂無色有情，超一切識無邊處入無所有，無所有處具足住，如無所有處天，是第八有情居。此中第八者，謂隨算數漸次順次相續次第，此居第八。有情居者，義如前說。第九有情居云何？謂無色有情，超一切無所有處，入非想非非想處具足住，如非想非非想處天，是第九有情居。此中第九者，謂隨算數漸次順次相續次第，此居第九。有情居者，義如前說。

初遍處云何？謂地遍滿一類想，上下傍布無二無量，是初遍處。此中初者，謂隨算數漸次順次相續次第，此最在初。又隨入定漸次順次相續次第，此最在初。如是定中所有善色受想行識，是名遍處。水

、火、風、青、黃、赤、白遍處亦爾。第九遍處云何？謂空遍滿一類想，上下傍布無二無量，是第九遍處。此中第九者，謂隨算數漸次順次相續次第，此居第九。又隨入定漸次順次相續次第，此居第九。如是定中所有善受想行識，是名遍處。識無邊處遍處亦爾。無學正見、正思惟、正語、正業、正命、正精進、正念、正定，如八支聖道說。無學正勝解云何？謂聖弟子等，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無學作意相應，已正當勝解，是名無學正勝解。無學正智云何？謂盡智、無生智，是名無學正智。

有漏色云何？謂若諸色有漏有取，於此諸色若過去若未來若現在，或欲或貪或瞋或癡，或隨一一心所隨煩惱應生時生，是名有漏色。無漏色云何？謂若諸色無漏無取，於此諸色若過去若未來若現在，或欲或貪或瞋或癡，或隨一一心所隨煩惱應生時不生，是名無漏色。有漏無漏受想行識亦爾。無為法雲何？謂三無為，即虛空、非擇滅、擇滅。十二處、十八界，如辯七事品已說。

眼根云何？謂眼於色已正當見及彼同分。耳根云何？謂耳于聲已正當聞及彼同分。鼻根云何？謂鼻于香已正當嗅及彼同分。舌根云何？謂舌于味已正當嘗及彼同分。身根云何？謂身於觸已正當觸及彼同分。女根云何？

【現代漢語翻譯】現代漢語譯本：水、火、風、青、黃、赤、白這七種遍處也是如此（指與前文描述的類似）。第九遍處是什麼呢？是指空無邊際，充滿一切處所，上下四方沒有差別，沒有限量的意念，這就是第九遍處。這裡說的『第九』，是指按照算數的順序，逐漸地、依次地、相續地排列，這個遍處排在第九位。又指隨著入定的順序，逐漸地、依次地、相續地排列，這個遍處排在第九位。像這樣在禪定中所產生的善的感受（受）、想法（想）、行為（行）和意識（識），就叫做遍處。識無邊處遍處也是如此。無學（Arhat，阿羅漢）的正見、正思惟、正語、正業、正命、正精進、正念、正定，就像八支聖道所說的那樣。無學的正勝解是什麼呢？是指聖弟子們，對於苦諦思惟苦，對於集諦思惟集，對於滅諦思惟滅，對於道諦思惟道，與無學的作意相應，已經、正在、將要正確地勝解，這就叫做無學正勝解。無學的正智是什麼呢？是指盡智（Khaye-ñāṇa，知已盡之智）、無生智（Anuppāda-ñāṇa，知無生之智），這就叫做無學正智。什麼是有漏色呢？是指那些有煩惱、有執取的色法，對於這些色法，無論是過去、未來還是現在，或者有慾望（欲）、貪婪（貪）、嗔恨（瞋）、愚癡（癡），或者隨著每一個心所和隨煩惱應該生起時而生起的，就叫做有漏色。什麼是無漏色呢？是指那些沒有煩惱、沒有執取的色法，對於這些色法，無論是過去、未來還是現在，或者沒有慾望、貪婪、嗔恨、愚癡，或者隨著每一個心所和隨煩惱應該生起時而不生起的，就叫做無漏色。有漏和無漏的感受（受）、想法（想）、行為（行）和意識（識）也是如此。什麼叫做無為法呢？是指三種無為法，也就是虛空、非擇滅（Asankhata-dhātu，非選擇滅）、擇滅（Nirodha-satya，滅諦）。十二處、十八界，就像在《辯七事品》中已經說的那樣。什麼是眼根呢？是指眼睛對於顏色已經、正在、將要看見，以及與此相同的類別。什麼是耳根呢？是指耳朵對於聲音已經、正在、將要聽見，以及與此相同的類別。什麼是鼻根呢？是指鼻子對於氣味已經、正在、將要嗅到，以及與此相同的類別。什麼是舌根呢？是指舌頭對於味道已經、正在、將要嚐到，以及與此相同的類別。什麼是身根呢？是指身體對於觸覺已經、正在、將要觸到，以及與此相同的類別。什麼是女根呢？

【English Translation】 English version: The same applies to the water, fire, wind, blue, yellow, red, and white kasinas (遍處, kasiṇa, all-encompassing). What is the ninth kasina? It refers to the thought of space being boundless and filling all places, without difference and without limit in all directions, above and below. This is the ninth kasina. Here, 'ninth' refers to the order of counting, gradually, sequentially, and continuously arranged, this kasina is in the ninth position. It also refers to the order of entering samadhi (禪定, concentration), gradually, sequentially, and continuously arranged, this kasina is in the ninth position. Thus, the good feelings (受, vedanā), thoughts (想, saṃjñā), actions (行, saṃskāra), and consciousness (識, vijñāna) that arise in such samadhi are called kasinas. The same applies to the kasina of the realm of boundless consciousness. The Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration of an Arhat (無學, Arhat, one who has completed the path), are as described in the Noble Eightfold Path. What is the Right Liberation of an Arhat? It refers to the noble disciples who contemplate suffering in relation to the truth of suffering, contemplate the origin in relation to the truth of the origin, contemplate cessation in relation to the truth of cessation, and contemplate the path in relation to the truth of the path, in accordance with the non-learning (無學, absence of further training) attention, having already, presently, and will correctly liberate. This is called the Right Liberation of an Arhat. What is the Right Knowledge of an Arhat? It refers to the Knowledge of Exhaustion (盡智, Khaye-ñāṇa, knowledge of the ending) and the Knowledge of Non-arising (無生智, Anuppāda-ñāṇa, knowledge of non-arising). This is called the Right Knowledge of an Arhat. What is defiled form (有漏色, sāsrava-rūpa)? It refers to those forms that are defiled and subject to grasping. Regarding these forms, whether past, future, or present, or whether there is desire (欲, chanda), greed (貪, rāga), hatred (瞋, dvesha), or delusion (癡, moha), or whether they arise when each mental factor and secondary affliction should arise, these are called defiled forms. What is undefiled form (無漏色, anāsrava-rūpa)? It refers to those forms that are undefiled and not subject to grasping. Regarding these forms, whether past, future, or present, or whether there is no desire, greed, hatred, or delusion, or whether they do not arise when each mental factor and secondary affliction should arise, these are called undefiled forms. The same applies to defiled and undefiled feelings (受, vedanā), thoughts (想, saṃjñā), actions (行, saṃskāra), and consciousness (識, vijñāna). What are unconditioned dharmas (無為法, asaṃskṛta-dharmas)? It refers to the three unconditioned dharmas, namely space, non-selective cessation (非擇滅, Asankhata-dhātu, cessation through lack of conditions), and selective cessation (擇滅, Nirodha-satya, cessation through wisdom). The twelve sense bases and eighteen elements are as already explained in the 'Analysis of the Seven Categories'. What is the eye faculty (眼根, cakkhu-indriya)? It refers to the eye that has, is, and will see forms, and its corresponding category. What is the ear faculty (耳根, sota-indriya)? It refers to the ear that has, is, and will hear sounds, and its corresponding category. What is the nose faculty (鼻根, ghāna-indriya)? It refers to the nose that has, is, and will smell odors, and its corresponding category. What is the tongue faculty (舌根, jivhā-indriya)? It refers to the tongue that has, is, and will taste flavors, and its corresponding category. What is the body faculty (身根, kāya-indriya)? It refers to the body that has, is, and will touch tactile objects, and its corresponding category. What is the female faculty (女根, itthi-indriya)?

謂身根少分。男根云何？謂身根少分。命根云何？謂三界壽。意根云何？謂六識身。樂根云何？謂順樂受觸所觸時所起身樂心樂平等受，受所攝，是名樂根。苦根云何？謂順苦受觸所觸時所起身苦不平等受，受所攝，是名苦根。喜根云何？謂順喜受觸所觸時所起心喜平等受，受所攝，是名喜根。憂根云何？謂順憂受觸所觸時所起心憂不平等受，受所攝，是名憂根。舍根云何？謂順舍受觸所觸時所起身舍心舍非平等非不平等受，受所攝，是名舍根。信根云何？謂依出離遠離所生善法，諸信信性、增上信性，忍可欲作、欲為欲造，心澄凈性，是名信根。精進根云何？謂依出離遠離所生善法，諸勤精進勇健勢猛、熾盛難制、勵意不息，心勇悍性，是名精進根。念根云何？謂依出離遠離所生善法，諸念隨念、別念憶念、不忘不失、不遺不漏，不忘法性、心明記性，是名念根。定根云何？謂依出離遠離所生善法，諸念心住等住安住、近住堅住、不亂不散、攝止等持，心一境性，是名定根。慧根云何？謂依出離遠離所生善法，於法簡擇極簡擇最極簡擇、解了等了遍了近了，機黠通達、審察聰睿、覺明慧行、毗缽舍那，是名慧根。未知當知根云何？謂已入正性離生補特伽羅諸學慧慧等根，由此諸根隨信隨法行於未現觀四聖諦能現觀，

【現代漢語翻譯】現代漢語譯本：身根是什麼？是身根的一小部分。男根是什麼？是身根的一小部分。命根是什麼？是三界眾生的壽命。意根是什麼？是六種識（眼識、耳識、鼻識、舌識、身識、意識）的集合。樂根是什麼？是指當接觸到順適的樂受時，所產生的身體上的快樂和心理上的快樂，以及平等感受，這些都屬於感受的範疇，這稱為樂根。苦根是什麼？是指當接觸到不順適的苦受時，所產生的身體上的痛苦和不平等感受，這些都屬於感受的範疇，這稱為苦根。喜根是什麼？是指當接觸到順適的喜受時，所產生的心理上的喜悅和平等感受，這些都屬於感受的範疇，這稱為喜根。憂根是什麼？是指當接觸到不順適的憂受時，所產生的心理上的憂愁和不平等感受，這些都屬於感受的範疇，這稱為憂根。舍根是什麼？是指當接觸到順適的舍受時，所產生的身體上的舍（不苦不樂）和心理上的舍（平靜），既非平等也非不平等的感受，這些都屬於感受的範疇，這稱為舍根。信根是什麼？是指依靠出離和遠離（煩惱）所產生的善法，包括各種信心、信的性質、增強的信心，以及對於想要做、想要實行、想要創造的意願的認可，以及內心的澄澈清凈，這稱為信根。精進根是什麼？是指依靠出離和遠離（煩惱）所產生的善法，包括各種勤奮、精進、勇敢、強健、氣勢猛烈、熾盛難以控制、努力不懈，以及內心的勇敢果斷，這稱為精進根。念根是什麼？是指依靠出離和遠離（煩惱）所產生的善法，包括各種憶念、隨念、分別憶念、不忘記、不遺失、不遺漏，不忘記佛法，以及內心的清晰記憶，這稱爲念根。定根是什麼？是指依靠出離和遠離（煩惱）所產生的善法，包括各種使心安住、平等安住、安穩安住、靠近安住、堅定安住的狀態，不散亂、不分散、攝持停止、平等保持，以及內心專注于單一境界的性質，這稱為定根。慧根是什麼？是指依靠出離和遠離（煩惱）所產生的善法，對於佛法進行簡擇、極度簡擇、最極度簡擇，理解、平等理解、普遍理解、接近理解，機敏聰慧、通達事理、審慎考察、聰穎睿智、覺悟明白的智慧行為，以及毗缽舍那（Vipassanā，內觀），這稱為慧根。未知當知根是什麼？是指已經進入正性離生（已證悟聖道）的補特伽羅（Pudgala，人）所具有的各種學習階段的智慧，通過這些智慧，隨順信心和隨順佛法，在尚未現觀四聖諦（苦、集、滅、道）時能夠現觀。

【English Translation】 English version: What is the root of body (身根)? It is a small part of the root of body. What is the root of masculinity (男根)? It is a small part of the root of body. What is the root of life (命根)? It is the lifespan in the three realms. What is the root of mind (意根)? It is the collection of the six consciousnesses. What is the root of pleasure (樂根)? It refers to the physical and mental pleasure, as well as the equal feeling, that arise when in contact with pleasant feelings. These belong to the category of feeling, and this is called the root of pleasure. What is the root of suffering (苦根)? It refers to the physical pain and unequal feeling that arise when in contact with unpleasant feelings. These belong to the category of feeling, and this is called the root of suffering. What is the root of joy (喜根)? It refers to the mental joy and equal feeling that arise when in contact with pleasant feelings. These belong to the category of feeling, and this is called the root of joy. What is the root of sorrow (憂根)? It refers to the mental sorrow and unequal feeling that arise when in contact with unpleasant feelings. These belong to the category of feeling, and this is called the root of sorrow. What is the root of equanimity (舍根)? It refers to the physical equanimity (neither pleasant nor unpleasant) and mental equanimity (peace) that arise when in contact with neutral feelings, which are neither equal nor unequal feelings. These belong to the category of feeling, and this is called the root of equanimity. What is the root of faith (信根)? It refers to the wholesome qualities that arise from relying on renunciation and detachment (from afflictions), including various kinds of faith, the nature of faith, increased faith, and the acceptance of the intention to do, to practice, and to create, as well as the clarity and purity of the mind. This is called the root of faith. What is the root of vigor (精進根)? It refers to the wholesome qualities that arise from relying on renunciation and detachment (from afflictions), including various kinds of diligence, vigor, courage, strength, intense momentum, being fiercely difficult to control, and unremitting effort, as well as the courage and decisiveness of the mind. This is called the root of vigor. What is the root of mindfulness (念根)? It refers to the wholesome qualities that arise from relying on renunciation and detachment (from afflictions), including various kinds of recollection, mindfulness, differentiated recollection, not forgetting, not losing, not omitting, not forgetting the Dharma, and the clear memory of the mind. This is called the root of mindfulness. What is the root of concentration (定根)? It refers to the wholesome qualities that arise from relying on renunciation and detachment (from afflictions), including various states of mind such as abiding, equally abiding, securely abiding, closely abiding, firmly abiding, not being disturbed, not being scattered, restraining and stopping, and equally maintaining, as well as the nature of the mind being focused on a single object. This is called the root of concentration. What is the root of wisdom (慧根)? It refers to the wholesome qualities that arise from relying on renunciation and detachment (from afflictions), including selection, extreme selection, and the most extreme selection of the Dharma, understanding, equal understanding, universal understanding, and near understanding, quick-wittedness, thorough understanding, careful examination, intelligence, wise actions of awakening and clarity, and Vipassanā (毗缽舍那, insight meditation). This is called the root of wisdom. What is the root of 'about-to-know' (未知當知根)? It refers to the wisdom of various learning stages possessed by a Pudgala (補特伽羅, person) who has already entered the rightness of separation from birth (has attained the path of liberation), through which, following faith and following the Dharma, one is able to directly perceive the Four Noble Truths (suffering, origin, cessation, path) when they have not yet been directly perceived.

是名未知當知根。已知根云何？謂具見已現觀補特伽羅諸學慧慧等根，由此諸根信勝解見，至身證於已現觀四聖諦，能趣上勝所證功德，是名已知根。具知根云何？謂漏盡阿羅漢諸無學慧慧等根，由此諸根慧解脫俱分解脫能得現法樂住，是名具知根。九十八隨眠如前說。

所知法、所識法、所通達法、所緣法、增上法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。有色法，十一界十一處一蘊攝，八智知除他心滅智，六識識，欲色界遍行及修所斷隨眠隨增。無色法，八界二處四蘊攝，十智知，一識識，一切隨眠隨增。有見法，一界一處一蘊攝，七智知除他心滅道智，二識識，欲色界遍行及修所斷隨眠隨增。無見法，十七界十一處五蘊攝，十智知，五識識，一切隨眠隨增。有對法，十界十處一蘊攝，七智知除他心滅道知，六識識，欲色界遍行及修所斷隨眠隨增。無對法，八界二處五蘊攝，十智知，一識識，一切隨眠隨增。有漏法，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。無漏法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。有為法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。無為法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增

【現代漢語翻譯】現代漢語譯本：這被稱為『未知當知根』。什麼是『已知根』呢？是指那些已經具有正見，並且已經現觀的補特伽羅（pudgala，人）所具有的諸學慧、慧等根。通過這些根，他們對信具有殊勝的理解和見解，直至以身證得已經現觀的四聖諦，能夠趨向于更殊勝的所證功德。這被稱為『已知根』。什麼是『具知根』呢？是指那些漏盡的阿羅漢（Arhat）所具有的諸無學慧、慧等根。通過這些根，他們能夠獲得慧解脫和俱分解脫，能夠證得現法樂住。這被稱為『具知根』。九十八隨眠如前所述。所知法、所識法、所通達法、所緣法、增上法，包含在十八界、十二處、五蘊之中，為十智所知，為六識所識，一切隨眠都隨之增長。有色法，包含在十一界、十一處、一蘊之中，為八智所知（除了他心智和滅智），為六識所識，欲界和色界中的遍行以及修所斷的隨眠都隨之增長。無色法，包含在八界、二處、四蘊之中，為十智所知，為一識所識，一切隨眠都隨之增長。有見法，包含在一界、一處、一蘊之中，為七智所知（除了他心智、滅智和道智），為二識所識，欲界和色界中的遍行以及修所斷的隨眠都隨之增長。無見法，包含在十七界、十一處、五蘊之中，為十智所知，為五識所識，一切隨眠都隨之增長。有對法，包含在十界、十處、一蘊之中，為七智所知（除了他心智、滅智和道智），為六識所識，欲界和色界中的遍行以及修所斷的隨眠都隨之增長。無對法，包含在八界、二處、五蘊之中，為十智所知，為一識所識，一切隨眠都隨之增長。有漏法，包含在十八界、十二處、五蘊之中，為八智所知（除了滅智和道智），為六識所識，一切隨眠都隨之增長。無漏法，包含在三界、二處、五蘊之中，為八智所知（除了苦智和集智），為一識所識，非隨眠隨之增長。有為法，包含在十八界、十二處、五蘊之中，為九智所知（除了滅智），為六識所識，一切隨眠都隨之增長。無為法，包含在一界、一處（非蘊），為六智所知（除了他心智、苦智、集智和道智），為一識所識，非隨眠隨之增長。

【English Translation】 English version: This is called the 'Anajnatavisyajnendriya' (the faculty of 'I shall know the unknown'). What is the 'Ajnatendriya' (faculty of knowledge)? It refers to the faculties of learning, wisdom, and so on, possessed by those pudgalas (persons) who have already attained right view and direct realization. Through these faculties, they have superior understanding and insight into faith, and through personal experience, they realize the Four Noble Truths that have already been directly perceived, enabling them to progress towards superior attained merits. This is called the 'Ajnatendriya'. What is the 'Ajnatavindriya' (faculty of complete knowledge)? It refers to the faculties of non-learning, wisdom, and so on, possessed by Arhats (Arhats) who have exhausted all outflows. Through these faculties, they can attain liberation through wisdom and simultaneous liberation, and can realize the blissful abiding in the present life. This is called the 'Ajnatavindriya'. The ninety-eight latent tendencies (anusaya) are as previously described. Knowable dharmas, cognizable dharmas, understandable dharmas, object dharmas, and dominant dharmas are included within the eighteen dhatus (realms), twelve ayatanas (sense bases), and five skandhas (aggregates), known by the ten wisdoms, cognized by the six consciousnesses, and all latent tendencies increase along with them. Rupadhatu (form realm) is included within the eleven dhatus, eleven ayatanas, and one skandha, known by the eight wisdoms (excluding the wisdom of knowing others' minds and the wisdom of cessation), cognized by the six consciousnesses, and the pervasive latent tendencies of the desire realm and the form realm, as well as those latent tendencies to be abandoned through cultivation, increase along with it. Arupadhatu (formless realm) is included within the eight dhatus, two ayatanas, and four skandhas, known by the ten wisdoms, cognized by one consciousness, and all latent tendencies increase along with it. Visible dharmas are included within one dhatu, one ayatana, and one skandha, known by the seven wisdoms (excluding the wisdom of knowing others' minds, the wisdom of cessation, and the wisdom of the path), cognized by two consciousnesses, and the pervasive latent tendencies of the desire realm and the form realm, as well as those latent tendencies to be abandoned through cultivation, increase along with it. Invisible dharmas are included within the seventeen dhatus, eleven ayatanas, and five skandhas, known by the ten wisdoms, cognized by the five consciousnesses, and all latent tendencies increase along with it. Dharmas with resistance are included within the ten dhatus, ten ayatanas, and one skandha, known by the seven wisdoms (excluding the wisdom of knowing others' minds, the wisdom of cessation, and the wisdom of the path), cognized by the six consciousnesses, and the pervasive latent tendencies of the desire realm and the form realm, as well as those latent tendencies to be abandoned through cultivation, increase along with it. Dharmas without resistance are included within the eight dhatus, two ayatanas, and five skandhas, known by the ten wisdoms, cognized by one consciousness, and all latent tendencies increase along with it. Defiled dharmas are included within the eighteen dhatus, twelve ayatanas, and five skandhas, known by the eight wisdoms (excluding the wisdom of cessation and the wisdom of the path), cognized by the six consciousnesses, and all latent tendencies increase along with it. Undefiled dharmas are included within the three dhatus, two ayatanas, and five skandhas, known by the eight wisdoms (excluding the wisdom of suffering and the wisdom of origination), cognized by one consciousness, and non-latent tendencies increase along with it. Conditioned dharmas are included within the eighteen dhatus, twelve ayatanas, and five skandhas, known by the nine wisdoms (excluding the wisdom of cessation), cognized by the six consciousnesses, and all latent tendencies increase along with it. Unconditioned dharmas are included within one dhatu, one ayatana (not a skandha), known by the six wisdoms (excluding the wisdom of knowing others' minds, the wisdom of suffering, the wisdom of origination, and the wisdom of the path), cognized by one consciousness, and non-latent tendencies increase along with it.

。有諍法，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。無諍法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。世間出世間法、墮界不墮界法、有味著無味著法、耽嗜依出離依法亦爾。

心法，七界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。非心法，十一界十一處四蘊攝，十智知，六識識，一切隨眠隨增。心所法，一界一處三蘊攝，九智知除滅智，一識識，一切隨眠隨增。非心所法，十八界十二處三蘊攝，十智知，六識識，一切隨眠隨增。心相應、心不相應法亦爾。心俱有法，十一界十一處四蘊攝，九智知除滅智，六識識，一切隨眠隨增。非心俱有法，十八界十二處三蘊攝，十智知，六識識，一切隨眠隨增。隨心轉法，一界一處四蘊攝，九智知除滅智，一識識，一切隨眠隨增。非隨心轉法，十八界十二處三蘊攝，十智知，六識識，一切隨眠隨增。心為因法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。非心為因法，十三界十二處三蘊攝，十智知，六識識，三界遍行及修所斷隨眠隨增。心為等無間法，八界二處四蘊攝，九智知除滅智，一識識，一切隨眠隨增。非心為等無間法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。心為所緣法，三界

【現代漢語翻譯】現代漢語譯本：有諍法，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）中的全部，十二處（十二處：眼處、耳處、鼻處、舌處、身處、意處、色處、聲處、香處、味處、觸處、法處）中的全部，以及五蘊（五蘊：色蘊、受蘊、想蘊、行蘊、識蘊）。八種智慧（八智：法智、類智、他心智、世俗智、苦智、集智、滅智、道智）能夠知曉並去除道智，六種識（六識：眼識、耳識、鼻識、舌識、身識、意識）能夠識別，一切隨眠（隨眠：煩惱的潛在形式）都會隨之增長。無諍法，包含三界（三界：欲界、色界、無色界）中的全部，十二處中的兩個，以及五蘊。八種智慧能夠知曉並去除苦智和集智，一種識能夠識別，非隨眠隨之增長。世間法和出世間法、墮界法和不墮界法、有味著法和無味著法、耽嗜依法和出離依法也是如此。心法，包含七界、一處、一蘊。九種智慧能夠知曉並去除滅智，一種識能夠識別，一切隨眠都會隨之增長。非心法，包含十一界、十一處、四蘊。十種智慧能夠知曉，六種識能夠識別，一切隨眠都會隨之增長。心所法，包含一界、一處、三蘊。九種智慧能夠知曉並去除滅智，一種識能夠識別，一切隨眠都會隨之增長。非心所法，包含十八界、十二處、三蘊。十種智慧能夠知曉，六種識能夠識別，一切隨眠都會隨之增長。心相應法和心不相應法也是如此。心俱有法，包含十一界、十一處、四蘊。九種智慧能夠知曉並去除滅智，六種識能夠識別，一切隨眠都會隨之增長。非心俱有法，包含十八界、十二處、三蘊。十種智慧能夠知曉，六種識能夠識別，一切隨眠都會隨之增長。隨心轉法，包含一界、一處、四蘊。九種智慧能夠知曉並去除滅智，一種識能夠識別，一切隨眠都會隨之增長。非隨心轉法，包含十八界、十二處、三蘊。十種智慧能夠知曉，六種識能夠識別，一切隨眠都會隨之增長。心為因法，包含十八界、十二處、五蘊。九種智慧能夠知曉並去除滅智，六種識能夠識別，一切隨眠都會隨之增長。非心為因法，包含十三界、十二處、三蘊。十種智慧能夠知曉，六種識能夠識別，三界遍行以及修所斷的隨眠會隨之增長。心為等無間法，包含八界、二處、四蘊。九種智慧能夠知曉並去除滅智，一種識能夠識別，一切隨眠都會隨之增長。非心為等無間法，包含十八界、十二處、五蘊。十種智慧能夠知曉，六種識能夠識別，一切隨眠都會隨之增長。心為所緣法，包含三界

【English Translation】 English version: 'With strife' phenomena are encompassed by all eighteen dhatus (eighteen dhatus: eye-dhatu, ear-dhatu, nose-dhatu, tongue-dhatu, body-dhatu, mind-dhatu, form-dhatu, sound-dhatu, smell-dhatu, taste-dhatu, touch-dhatu, dharma-dhatu, eye-consciousness-dhatu, ear-consciousness-dhatu, nose-consciousness-dhatu, tongue-consciousness-dhatu, body-consciousness-dhatu, mind-consciousness-dhatu), all twelve ayatanas (twelve ayatanas: eye-ayatana, ear-ayatana, nose-ayatana, tongue-ayatana, body-ayatana, mind-ayatana, form-ayatana, sound-ayatana, smell-ayatana, taste-ayatana, touch-ayatana, dharma-ayatana), and the five skandhas (five skandhas: form, feeling, perception, mental formations, consciousness). The eight wisdoms (eight wisdoms: Dharma-wisdom, inferential wisdom, wisdom of others' minds, conventional wisdom, wisdom of suffering, wisdom of origination, wisdom of cessation, wisdom of the path) know and eliminate the Path-wisdom, the six consciousnesses (six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) cognize, and all anusayas (anusayas: latent tendencies or defilements) increase accordingly. 'Without strife' phenomena are encompassed by all three dhatus (three dhatus: desire realm, form realm, formless realm), two of the twelve ayatanas, and the five skandhas. The eight wisdoms know and eliminate the Suffering-wisdom and Origination-wisdom, one consciousness cognizes, and non-anusayas increase accordingly. The same applies to mundane and supramundane phenomena, phenomena that fall within a realm and those that do not, phenomena with savoring and without savoring, phenomena that are attached to enjoyment and those that are detached. 'Mind' phenomena are encompassed by seven dhatus, one ayatana, and one skandha. The nine wisdoms know and eliminate the Cessation-wisdom, one consciousness cognizes, and all anusayas increase accordingly. 'Non-mind' phenomena are encompassed by eleven dhatus, eleven ayatanas, and four skandhas. The ten wisdoms know, the six consciousnesses cognize, and all anusayas increase accordingly. 'Mental factors' are encompassed by one dhatu, one ayatana, and three skandhas. The nine wisdoms know and eliminate the Cessation-wisdom, one consciousness cognizes, and all anusayas increase accordingly. 'Non-mental factors' are encompassed by eighteen dhatus, twelve ayatanas, and three skandhas. The ten wisdoms know, the six consciousnesses cognize, and all anusayas increase accordingly. The same applies to 'mind-associated' and 'mind-dissociated' phenomena. 'Co-arisen with mind' phenomena are encompassed by eleven dhatus, eleven ayatanas, and four skandhas. The nine wisdoms know and eliminate the Cessation-wisdom, the six consciousnesses cognize, and all anusayas increase accordingly. 'Not co-arisen with mind' phenomena are encompassed by eighteen dhatus, twelve ayatanas, and three skandhas. The ten wisdoms know, the six consciousnesses cognize, and all anusayas increase accordingly. 'Following the mind' phenomena are encompassed by one dhatu, one ayatana, and four skandhas. The nine wisdoms know and eliminate the Cessation-wisdom, one consciousness cognizes, and all anusayas increase accordingly. 'Not following the mind' phenomena are encompassed by eighteen dhatus, twelve ayatanas, and three skandhas. The ten wisdoms know, the six consciousnesses cognize, and all anusayas increase accordingly. 'Mind as cause' phenomena are encompassed by eighteen dhatus, twelve ayatanas, and five skandhas. The nine wisdoms know and eliminate the Cessation-wisdom, the six consciousnesses cognize, and all anusayas increase accordingly. 'Not mind as cause' phenomena are encompassed by thirteen dhatus, twelve ayatanas, and three skandhas. The ten wisdoms know, the six consciousnesses cognize, and the anusayas that pervade the three realms and are abandoned by cultivation increase accordingly. 'Mind as immediately preceding condition' phenomena are encompassed by eight dhatus, two ayatanas, and four skandhas. The nine wisdoms know and eliminate the Cessation-wisdom, one consciousness cognizes, and all anusayas increase accordingly. 'Not mind as immediately preceding condition' phenomena are encompassed by eighteen dhatus, twelve ayatanas, and five skandhas. The ten wisdoms know, the six consciousnesses cognize, and all anusayas increase accordingly. 'Mind as object' phenomena are encompassed by the three realms.

二處四蘊攝，九智知除滅智，一識識，三界有為緣隨眠隨增。非心為所緣法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。心為增上法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。非心為增上法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。心果法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。非心果法，一界一處非蘊攝，一智知謂世俗智，一識識，非隨眠隨增。心異熟法，十七界十一處五蘊攝，八智知除滅道智，五識識，除耳識三界遍行及修所斷隨眠隨增。非心異熟法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。業法，三界三處二蘊攝，九智知除滅智，三識識謂眼耳意識，一切隨眠隨增。非業法，十八界十二處五蘊攝，十智知，六攝識，一切隨眠隨增。業相應法，八界二處四蘊攝，九智知除滅智，一識識，一切隨眠隨增。業不相應法，十一界十一處二蘊攝，十智知，六識識，一切隨眠隨增。業俱有法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。非業俱有法，十一界十一處二蘊攝，十智知，六識識，一切隨眠隨增。隨業轉法，八界二處五蘊攝，九智知除滅智，一識識，一切隨眠隨增。非隨業轉法，十一界十一處二蘊攝，十

智知，六識識，一切隨眠隨增。業為因法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。非業為因法，十一界十一處二蘊攝，十智知，六識識，三界遍行及修所斷隨眠隨增。業為等無間法，八界二處四蘊攝，九智知除滅智，一識識，一切隨眠隨增。非業為等無間法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。業為所緣法，五界二處四蘊攝，九智知除滅智，一識識，三界有為緣隨眠隨增。非業為所緣法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。業為增上法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。非業為增上法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。業果法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。非業果法，一界一處非蘊攝，一智知謂世俗智，一識識，非隨眠隨增。業異熟法，十七界十一處五蘊攝，八智知除滅道智，五識識除耳識，三界遍行及修所斷隨眠隨增。非業異熟法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。

有法，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。非有法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。有相應法，八界二處四蘊攝，

【現代漢語翻譯】現代漢語譯本：智知（指智慧的認知），六識識（指六種意識的認知），一切隨眠（煩惱的潛在狀態）隨之增長。業（行為）為因的法，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），十二處（眼、耳、鼻、舌、身、意處，色、聲、香、味、觸、法處），五蘊（色、受、想、行、識蘊）所包含，九智知（除了滅盡智之外的九種智慧認知），六識識，一切隨眠隨之增長。非業為因的法，被十一界、十一處、二蘊所包含，十智知，六識識，三界（欲界、色界、無色界）遍行以及修所斷的隨眠隨之增長。業為等無間法（直接相續的法），被八界、二處、四蘊所包含，九智知（除了滅盡智之外的九種智慧認知），一識識，一切隨眠隨之增長。非業為等無間法，被十八界、十二處、五蘊所包含，十智知，六識識，一切隨眠隨之增長。業為所緣法（作為認識對象的法），被五界、二處、四蘊所包含，九智知（除了滅盡智之外的九種智慧認知），一識識，三界有為緣的隨眠隨之增長。非業為所緣法，被十八界、十二處、五蘊所包含，十智知，六識識，一切隨眠隨之增長。業為增上法（起增強作用的法），被十八界、十二處、五蘊所包含，九智知（除了滅盡智之外的九種智慧認知），六識識，一切隨眠隨之增長。非業為增上法，被一界、一處、非蘊所包含，六智知（除了他心智、苦智、集智、道智之外的六種智慧認知），一識識，非隨眠隨之增長。業果法（業的果報之法），被十八界、十二處、五蘊所包含，十智知，六識識，一切隨眠隨之增長。非業果法，被一界、一處、非蘊所包含，一智知（指世俗智），一識識，非隨眠隨之增長。業異熟法（業的異時而熟之法），被十七界、十一處、五蘊所包含，八智知（除了滅盡智、道智之外的八種智慧認知），五識識（除了耳識之外的五種意識），三界遍行以及修所斷的隨眠隨之增長。非業異熟法，被十八界、十二處、五蘊所包含，十智知，六識識，一切隨眠隨之增長。有法，被十八界、十二處、五蘊所包含，八智知（除了滅盡智、道智之外的八種智慧認知），六識識，一切隨眠隨之增長。非有法，被三界、二處、五蘊所包含，八智知（除了苦智、集智之外的八種智慧認知），一識識，非隨眠隨之增長。有相應法，被八界、二處、四蘊所包含

【English Translation】 English version: 'Wisdom-knowing', six consciousnesses-knowing, all latent tendencies (Sanskrit:隨眠, suimian, dormant afflictions) increase accordingly. Phenomena caused by karma are encompassed by the eighteen realms (Sanskrit: 十八界, shiba jie, the eighteen elements of sense), twelve bases (Sanskrit: 十二處, shi'er chu, the twelve sense fields), and five aggregates (Sanskrit: 五蘊, wu yun, the five skandhas), known by nine wisdoms excluding cessation wisdom, six consciousnesses-knowing, all latent tendencies increase accordingly. Phenomena not caused by karma are encompassed by eleven realms, eleven bases, and two aggregates, known by ten wisdoms, six consciousnesses-knowing, latent tendencies pervasive in the three realms (Sanskrit: 三界, sanjie, realms of desire, form, and formlessness) and those severed by cultivation increase accordingly. Karma as immediately contiguous phenomena are encompassed by eight realms, two bases, and four aggregates, known by nine wisdoms excluding cessation wisdom, one consciousness-knowing, all latent tendencies increase accordingly. Phenomena not karma as immediately contiguous are encompassed by eighteen realms, twelve bases, and five aggregates, known by ten wisdoms, six consciousnesses-knowing, all latent tendencies increase accordingly. Karma as object-condition phenomena are encompassed by five realms, two bases, and four aggregates, known by nine wisdoms excluding cessation wisdom, one consciousness-knowing, latent tendencies with conditioned causes in the three realms increase accordingly. Phenomena not karma as object-condition are encompassed by eighteen realms, twelve bases, and five aggregates, known by ten wisdoms, six consciousnesses-knowing, all latent tendencies increase accordingly. Karma as dominant-condition phenomena are encompassed by eighteen realms, twelve bases, and five aggregates, known by nine wisdoms excluding cessation wisdom, six consciousnesses-knowing, all latent tendencies increase accordingly. Phenomena not karma as dominant-condition are encompassed by one realm, one base, and non-aggregate, known by six wisdoms excluding wisdom of others' minds, suffering, origination, and the path, one consciousness-knowing, non-latent tendencies increase accordingly. Karma-result phenomena are encompassed by eighteen realms, twelve bases, and five aggregates, known by ten wisdoms, six consciousnesses-knowing, all latent tendencies increase accordingly. Phenomena not karma-result are encompassed by one realm, one base, and non-aggregate, known by one wisdom, namely conventional wisdom, one consciousness-knowing, non-latent tendencies increase accordingly. Karma-vipaka (Sanskrit: 異熟, yishu, differing maturation) phenomena are encompassed by seventeen realms, eleven bases, and five aggregates, known by eight wisdoms excluding cessation and path wisdoms, five consciousnesses excluding ear consciousness, latent tendencies pervasive in the three realms and those severed by cultivation increase accordingly. Phenomena not karma-vipaka are encompassed by eighteen realms, twelve bases, and five aggregates, known by ten wisdoms, six consciousnesses-knowing, all latent tendencies increase accordingly. Existing phenomena are encompassed by eighteen realms, twelve bases, and five aggregates, known by eight wisdoms excluding cessation and path wisdoms, six consciousnesses-knowing, all latent tendencies increase accordingly. Non-existing phenomena are encompassed by three realms, two bases, and five aggregates, known by eight wisdoms excluding suffering and origination wisdoms, one consciousness-knowing, non-latent tendencies increase accordingly. Phenomena associated with existence are encompassed by eight realms, two bases, and four aggregates.

八智知除滅道智，一識識，一切隨眠隨增。有不相應法，十三界十二處五蘊攝，十智知，六識識，三界有漏緣隨眠隨增。有俱有法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。非有俱有法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。隨有轉法有為因法，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。非有隨轉法非有為因法，三界三處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。有為等無間法，八界二處四蘊攝，九智知除滅智，一識識，一切隨眠隨增。非有為等無間法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。有為所緣法，八界二處四蘊攝，九智知除滅智，一識識，三界有漏緣隨眠隨增。非有為所緣法，十三界十二處五蘊攝，十智知，六識識，一切隨眠隨增。有為增上法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。非有為增上法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。有果法，十八界十二處五蘊攝，九智知除道智，六識識，一切隨眠隨增。非有果法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。有異熟法，十七界十一處五蘊攝，八智知除滅道智，五識識除耳識，三界遍行及修所斷隨眠隨

【現代漢語翻譯】現代漢語譯本八智知除滅道智（指八種智慧能夠了知並去除滅盡和通向滅盡的智慧），一識識（指一種意識能夠識別），一切隨眠隨增（指所有潛在的煩惱都會隨之增長）。有不相應法（指不相應的行法），十三界（指十三種界），十二處（指十二種處），五蘊攝（指被五蘊所包含），十智知（指十種智慧能夠了知），六識識（指六種意識能夠識別），三界有漏緣隨眠隨增（指三界中由有漏的因緣所生的潛在煩惱都會隨之增長）。有俱有法（指同時存在的法），十八界（指十八種界），十二處（指十二種處），五蘊攝（指被五蘊所包含），九智知除滅智（指九種智慧能夠了知，除了滅盡的智慧），六識識（指六種意識能夠識別），一切隨眠隨增（指所有潛在的煩惱都會隨之增長）。非有俱有法（指非同時存在的法），三界（指三界），二處（指兩種處），五蘊攝（指被五蘊所包含），八智知除苦集智（指八種智慧能夠了知，除了苦和集的智慧），一識識（指一種意識能夠識別），非隨眠隨增（指潛在的煩惱不會隨之增長）。隨有轉法有為因法（指隨著存在而轉變的法，是有為法的因），十八界（指十八種界），十二處（指十二種處），五蘊攝（指被五蘊所包含），八智知除滅道智（指八種智慧能夠了知，除了滅盡和通向滅盡的智慧），六識識（指六種意識能夠識別），一切隨眠隨增（指所有潛在的煩惱都會隨之增長）。非有隨轉法非有為因法（指不隨著存在而轉變的法，不是有為法的因），三界（指三界），三處（指三種處），五蘊攝（指被五蘊所包含），八智知除苦集智（指八種智慧能夠了知，除了苦和集的智慧），一識識（指一種意識能夠識別），非隨眠隨增（指潛在的煩惱不會隨之增長）。有為等無間法（指有為的等無間緣法），八界（指八種界），二處（指兩種處），四蘊攝（指被四蘊所包含），九智知除滅智（指九種智慧能夠了知，除了滅盡的智慧），一識識（指一種意識能夠識別），一切隨眠隨增（指所有潛在的煩惱都會隨之增長）。非有為等無間法（指非有為的等無間緣法），十八界（指十八種界），十二處（指十二種處），五蘊攝（指被五蘊所包含），十智知（指十種智慧能夠了知），六識識（指六種意識能夠識別），一切隨眠隨增（指所有潛在的煩惱都會隨之增長）。有為所緣法（指有為的所緣緣法），八界（指八種界），二處（指兩種處），四蘊攝（指被四蘊所包含），九智知除滅智（指九種智慧能夠了知，除了滅盡的智慧），一識識（指一種意識能夠識別），三界有漏緣隨眠隨增（指三界中由有漏的因緣所生的潛在煩惱都會隨之增長）。非有為所緣法（指非有為的所緣緣法），十三界（指十三種界），十二處（指十二種處），五蘊攝（指被五蘊所包含），十智知（指十種智慧能夠了知），六識識（指六種意識能夠識別），一切隨眠隨增（指所有潛在的煩惱都會隨之增長）。有為增上法（指有為的增上緣法），十八界（指十八種界），十二處（指十二種處），五蘊攝（指被五蘊所包含），九智知除滅智（指九種智慧能夠了知，除了滅盡的智慧），六識識（指六種意識能夠識別），一切隨眠隨增（指所有潛在的煩惱都會隨之增長）。非有為增上法（指非有為的增上緣法），一界（指一種界），一處（指一種處），非蘊攝（指不被五蘊所包含），六智知除他心苦集道智（指六種智慧能夠了知，除了他心通、苦、集、道的智慧），一識識（指一種意識能夠識別），非隨眠隨增（指潛在的煩惱不會隨之增長）。有果法（指有果報的法），十八界（指十八種界），十二處（指十二種處），五蘊攝（指被五蘊所包含），九智知除道智（指九種智慧能夠了知，除了通向滅盡的智慧），六識識（指六種意識能夠識別），一切隨眠隨增（指所有潛在的煩惱都會隨之增長）。非有果法（指沒有果報的法），三界（指三界），二處（指兩種處），五蘊攝（指被五蘊所包含），八智知除苦集智（指八種智慧能夠了知，除了苦和集的智慧），一識識（指一種意識能夠識別），非隨眠隨增（指潛在的煩惱不會隨之增長）。有異熟法（指有異熟果報的法），十七界（指十七種界），十一處（指十一種處），五蘊攝（指被五蘊所包含），八智知除滅道智（指八種智慧能夠了知，除了滅盡和通向滅盡的智慧），五識識除耳識（指五種意識，除了耳識），三界遍行及修所斷隨眠隨（指三界中普遍存在以及通過修行才能斷除的潛在煩惱會隨之增長）。

【English Translation】 English version Eight Wisdoms know and eliminate the Wisdom of Extinction and the Path to Extinction, one Consciousness knows, all latent defilements increase. There are non-associated dharmas, encompassed by thirteen Realms (thirteen types of sense bases), twelve Entrances (twelve sense spheres), and five Aggregates (five skandhas), known by ten Wisdoms, cognized by six Consciousnesses, latent defilements associated with the defiled causes of the three Realms increase. There are co-existent dharmas, encompassed by eighteen Realms (eighteen dhatus), twelve Entrances (twelve ayatanas), and five Aggregates (five skandhas), known by nine Wisdoms except the Wisdom of Extinction, cognized by six Consciousnesses, all latent defilements increase. There are non-co-existent dharmas, encompassed by three Realms (three dhatus), two Entrances (two ayatanas), and five Aggregates (five skandhas), known by eight Wisdoms except the Wisdom of Suffering and Accumulation, cognized by one Consciousness, latent defilements do not increase. Dharmas that transform with existence, causal dharmas that are conditioned, encompassed by eighteen Realms (eighteen dhatus), twelve Entrances (twelve ayatanas), and five Aggregates (five skandhas), known by eight Wisdoms except the Wisdom of Extinction and the Path to Extinction, cognized by six Consciousnesses, all latent defilements increase. Dharmas that do not transform with existence, non-causal dharmas that are unconditioned, encompassed by three Realms (three dhatus), three Entrances (three ayatanas), and five Aggregates (five skandhas), known by eight Wisdoms except the Wisdom of Suffering and Accumulation, cognized by one Consciousness, latent defilements do not increase. Conditioned dharmas that are contiguous, encompassed by eight Realms (eight dhatus), two Entrances (two ayatanas), and four Aggregates (four skandhas), known by nine Wisdoms except the Wisdom of Extinction, cognized by one Consciousness, all latent defilements increase. Unconditioned dharmas that are not contiguous, encompassed by eighteen Realms (eighteen dhatus), twelve Entrances (twelve ayatanas), and five Aggregates (five skandhas), known by ten Wisdoms, cognized by six Consciousnesses, all latent defilements increase. Conditioned dharmas that are objects of perception, encompassed by eight Realms (eight dhatus), two Entrances (two ayatanas), and four Aggregates (four skandhas), known by nine Wisdoms except the Wisdom of Extinction, cognized by one Consciousness, latent defilements associated with the defiled causes of the three Realms increase. Unconditioned dharmas that are not objects of perception, encompassed by thirteen Realms (thirteen dhatus), twelve Entrances (twelve ayatanas), and five Aggregates (five skandhas), known by ten Wisdoms, cognized by six Consciousnesses, all latent defilements increase. Conditioned dharmas that are dominant, encompassed by eighteen Realms (eighteen dhatus), twelve Entrances (twelve ayatanas), and five Aggregates (five skandhas), known by nine Wisdoms except the Wisdom of Extinction, cognized by six Consciousnesses, all latent defilements increase. Unconditioned dharmas that are not dominant, encompassed by one Realm (one dhatu), one Entrance (one ayatana), and not encompassed by the Aggregates, known by six Wisdoms except the Wisdom of Knowing Others' Minds, Suffering, Accumulation, and the Path to Extinction, cognized by one Consciousness, latent defilements do not increase. Dharmas that have results, encompassed by eighteen Realms (eighteen dhatus), twelve Entrances (twelve ayatanas), and five Aggregates (five skandhas), known by nine Wisdoms except the Wisdom of the Path to Extinction, cognized by six Consciousnesses, all latent defilements increase. Dharmas that do not have results, encompassed by three Realms (three dhatus), two Entrances (two ayatanas), and five Aggregates (five skandhas), known by eight Wisdoms except the Wisdom of Suffering and Accumulation, cognized by one Consciousness, latent defilements do not increase. Dharmas that have matured results, encompassed by seventeen Realms (seventeen dhatus), eleven Entrances (eleven ayatanas), and five Aggregates (five skandhas), known by eight Wisdoms except the Wisdom of Extinction and the Path to Extinction, cognized by five Consciousnesses except ear-consciousness, latent defilements that are pervasive in the three Realms and are abandoned by cultivation increase.

增。非有異熟法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。

智遍知所遍知法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。非智遍知所遍知法，非界非處非蘊攝，非智知，非識識，非隨眠隨增，以如是法不可得故。斷遍知所遍知法，即是所應斷法，此法十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。非斷遍知所遍知法，即是非所應斷法，此法三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。所應修法，十界四處五蘊攝，九智知除滅智，三識識，三界遍行及修所斷隨眠隨增。非所應修法，十八界十二處五蘊攝，九智知除道智，六識識，一切隨眠隨增。智作證所應證法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。非智作證所應證法，非界非處非蘊攝，非智知，非識識，非隨眠隨增，以如是法不可得故。得作證所應證法，十二界六處五蘊攝，十智知，三識識，三界遍行及修所斷隨眠隨增。非得作證所應證法，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。所應習法，十界四處五蘊攝，九智知除滅智，三識識，三界遍行及修所斷隨眠隨增。非所應習法，十八界十二處五蘊攝，九智知除道智，六識識，一切隨眠隨增。有罪法，十界四處

五蘊攝，八智知除滅道智，三識識，一切隨眠隨增。無罪法，十八界十二處五蘊攝，十智知，六識識，三界遍行及修所斷隨眠隨增。黑白法、有覆無覆法、順退非順退法亦爾。有記法，十界四處五蘊攝，十智知，三識識，欲界一切色無色界遍行及修所斷隨眠隨增。無記法，十八界十二處五蘊攝，八智知除滅道智，六識識，色無色界一切欲界二部，及見集所斷遍行隨眠隨增。

已生法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。非已生法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。正生非正生法、已滅非已滅法、正滅非正滅法亦爾。緣起法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。非緣起法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增緣。已生非緣已生法、因法非因法、有因非有因法、因已生非因已生法亦爾。因相應法，八界二處四蘊攝，九智知除滅智，一識識，一切隨眠隨增。因不相應法，十一界十一處二蘊攝，九智知除他心智，六識識，三界有漏緣隨眠隨增。

結法，一界一處一蘊攝，八智知除滅道智，一識識，除無漏緣不共無明，諸餘一切隨眠隨增。非結法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。順結法，

【現代漢語翻譯】現代漢語譯本：五蘊（Panca-skandha，構成個體經驗的五種要素：色、受、想、行、識）包含的法，由八種智慧所知，除了滅盡智和道智，由三種識所識，一切隨眠（Anusaya，煩惱的潛在傾向）都隨之增長。無罪法，被十八界（Dhatu，構成經驗的十八種元素）、十二處（Ayatana，感覺的來源）和五蘊所包含，由十種智慧所知，由六種識所識，三界（Trailokya，欲界、色界、無色界）遍行的以及修所斷的隨眠隨之增長。黑白法、有覆無覆法、順退非順退法也是如此。有記法，被十界、四處和五蘊所包含，由十種智慧所知，由三種識所識，欲界的一切，色界和無色界的遍行以及修所斷的隨眠隨之增長。無記法，被十八界、十二處和五蘊所包含，由八種智慧所知，除了滅盡智和道智，由六種識所識，色界和無色界的一切，欲界的二部，以及見集所斷的遍行隨眠隨之增長。

已生法，被十八界、十二處和五蘊所包含，由九種智慧所知，除了滅盡智，由六種識所識，一切隨眠隨之增長。非已生法，被十八界、十二處和五蘊所包含，由十種智慧所知，由六種識所識，一切隨眠隨之增長。正生非正生法、已滅非已滅法、正滅非正滅法也是如此。緣起法，被十八界、十二處和五蘊所包含，由九種智慧所知，除了滅盡智，由六種識所識，一切隨眠隨之增長。非緣起法，被一界、一處所包含，不被五蘊所包含，由六種智慧所知，除了他心智、苦集道智，由一種識所識，非隨眠隨之增長的緣。已生非緣已生法、因法非因法、有因非有因法、因已生非因已生法也是如此。因相應法，被八界、二處和四蘊所包含，由九種智慧所知，除了滅盡智，由一種識所識，一切隨眠隨之增長。因不相應法，被十一界、十一處和二蘊所包含，由九種智慧所知，除了他心智，由六種識所識，三界有漏的緣隨眠隨之增長。

結法，被一界、一處和一蘊所包含，由八種智慧所知，除了滅盡智和道智，由一種識所識，除了無漏的緣和不共的無明（Avidya，無知），其餘一切隨眠隨之增長。非結法，被十八界、十二處和五蘊所包含，由十種智慧所知，由六種識所識，一切隨眠隨之增長。順結法

【English Translation】 English version: Those dharmas included within the five skandhas (Panca-skandha, the five aggregates constituting individual experience: form, feeling, perception, mental formations, and consciousness) are known by eight wisdoms, excluding the wisdom of cessation and the wisdom of the path; are cognized by three consciousnesses; all anusayas (Anusaya, latent tendencies of defilements) increase along with them. Faultless dharmas are included within the eighteen dhatus (Dhatu, elements constituting experience), the twelve ayatanas (Ayatana, sources of sense), and the five skandhas; are known by ten wisdoms; are cognized by six consciousnesses; anusayas that are pervasive throughout the three realms (Trailokya, the desire realm, the form realm, and the formless realm) and those that are abandoned through cultivation increase along with them. The same applies to black and white dharmas, dharmas that are obscured and unobscured, and dharmas that are in accordance with progress and not in accordance with progress. Conditioned dharmas are included within ten dhatus, four ayatanas, and the five skandhas; are known by ten wisdoms; are cognized by three consciousnesses; all of the desire realm, the pervasive elements of the form and formless realms, and the anusayas abandoned through cultivation increase along with them. Unconditioned dharmas are included within the eighteen dhatus, the twelve ayatanas, and the five skandhas; are known by eight wisdoms, excluding the wisdom of cessation and the wisdom of the path; are cognized by six consciousnesses; all of the form and formless realms, the two parts of the desire realm, and the pervasive anusayas abandoned through seeing the accumulation increase along with them.

Dharmas that have already arisen are included within the eighteen dhatus, the twelve ayatanas, and the five skandhas; are known by nine wisdoms, excluding the wisdom of cessation; are cognized by six consciousnesses; all anusayas increase along with them. Dharmas that have not already arisen are included within the eighteen dhatus, the twelve ayatanas, and the five skandhas; are known by ten wisdoms; are cognized by six consciousnesses; all anusayas increase along with them. The same applies to dharmas that are arising and not arising, dharmas that have ceased and not ceased, and dharmas that are ceasing and not ceasing. Dependent arising dharmas are included within the eighteen dhatus, the twelve ayatanas, and the five skandhas; are known by nine wisdoms, excluding the wisdom of cessation; are cognized by six consciousnesses; all anusayas increase along with them. Dharmas that are not dependently arisen are included within one dhatu and one ayatana, and are not included within the five skandhas; are known by six wisdoms, excluding the wisdom of knowing others' minds, the wisdom of suffering, accumulation, and the path; are cognized by one consciousness; the conditions for anusayas do not increase along with them. The same applies to dharmas that have arisen but are not dependently arisen, dharmas that are causes and not causes, dharmas that have causes and not causes, and dharmas that are causes that have arisen and not causes that have arisen. Dharmas that are associated with causes are included within eight dhatus, two ayatanas, and four skandhas; are known by nine wisdoms, excluding the wisdom of cessation; are cognized by one consciousness; all anusayas increase along with them. Dharmas that are not associated with causes are included within eleven dhatus, eleven ayatanas, and two skandhas; are known by nine wisdoms, excluding the wisdom of knowing others' minds; are cognized by six consciousnesses; the conditions for defiled anusayas of the three realms increase along with them.

Dharmas that are fetters are included within one dhatu, one ayatana, and one skandha; are known by eight wisdoms, excluding the wisdom of cessation and the wisdom of the path; are cognized by one consciousness; excluding the undefiled conditions and uncommon ignorance (Avidya, ignorance); all other anusayas increase along with them. Dharmas that are not fetters are included within the eighteen dhatus, the twelve ayatanas, and the five skandhas; are known by ten wisdoms; are cognized by six consciousnesses; all anusayas increase along with them. Dharmas that are in accordance with fetters

十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。非順結法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。取法，一界一處一蘊攝，八智知除滅道智，一識識，一切隨眠隨增。非取法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。有執受法，九界九處一蘊攝，七智知除他心滅道智，五識識，欲色界遍行及修所斷隨眠隨增。無執受法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。順取法，十八界十二處五蘊攝，八智知除滅道智，六識識。一切隨眠隨增非順取法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。煩惱法，一界一處一蘊攝，八智知除滅道智，一識識，一切隨眠隨增。非煩惱法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增，染污法，十界四處五蘊攝，八智知除滅道智，三識識，一切隨眠隨增。不染污法，十八界十二處五蘊攝，十智知，六識識，三界遍行及修所斷隨眠隨增。染污法，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。非雜染法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增，纏法，一界一處一蘊攝，八智知除滅道智，一識識，一切隨眠隨增。非纏法，十八界十二處五蘊攝，十智知，六識識，一切隨

【現代漢語翻譯】現代漢語譯本：十八界（Dhatus，構成經驗的元素）、十二處（Ayatanas，感官與對像相互作用的場所）、五蘊（Skandhas，構成個體的要素）所包含的法，由八種智慧所知，除了滅智（Nirodha-jnana，對滅諦的認知）和道智（Marga-jnana，對道諦的認知）之外。六識（Vijnanas，六種意識）能夠識別，一切隨眠（Anusaya，潛在的煩惱）都會隨之增長。非順結法（不順應束縛的法），由三界（Triloka，欲界、色界、無色界）中的二處和五蘊所包含，由八種智慧所知，除了苦智（Dukkha-jnana，對苦諦的認知）和集智（Samudaya-jnana，對集諦的認知）之外。一種意識能夠識別，沒有隨眠會隨之增長。取法（Upadana，執取之法），由一界、一處、一蘊所包含，由八種智慧所知，除了滅智和道智之外。一種意識能夠識別，一切隨眠都會隨之增長。非取法，由十八界、十二處、五蘊所包含，由十種智慧所知，六識能夠識別，一切隨眠都會隨之增長。有執受法（有感受的法），由九界、九處、一蘊所包含，由七種智慧所知，除了他心智（Paracitta-jnana，知他人心智）滅智和道智之外。五識能夠識別，欲界遍行（Kama-avacara-pari-yana，欲界普遍存在的）以及修所斷（Bhavana-pahatabba，通過修行斷除的）隨眠會隨之增長。無執受法，由十八界、十二處、五蘊所包含，由十種智慧所知，六識能夠識別，一切隨眠都會隨之增長。順取法（順應執取的法），由十八界、十二處、五蘊所包含，由八種智慧所知，除了滅智和道智之外。六識能夠識別，一切隨眠都會隨之增長。非順取法，由三界中的二處和五蘊所包含，由八種智慧所知，除了苦智和集智之外。一種意識能夠識別，沒有隨眠會隨之增長。煩惱法（Klesha，煩惱之法），由一界、一處、一蘊所包含，由八種智慧所知，除了滅智和道智之外。一種意識能夠識別，一切隨眠都會隨之增長。非煩惱法，由十八界、十二處、五蘊所包含，由十種智慧所知，六識能夠識別，一切隨眠都會隨之增長。染污法（Sanklista，被染污的法），由十界、四處、五蘊所包含，由八種智慧所知，除了滅智和道智之外。三種意識能夠識別，一切隨眠都會隨之增長。不染污法，由十八界、十二處、五蘊所包含，由十種智慧所知，六識能夠識別，三界遍行以及修所斷隨眠會隨之增長。染污法，由十八界、十二處、五蘊所包含，由八種智慧所知，除了滅智和道智之外。六識能夠識別，一切隨眠都會隨之增長。非雜染法（不混雜染污的法），由三界中的二處和五蘊所包含，由八種智慧所知，除了苦智和集智之外。一種意識能夠識別，沒有隨眠會隨之增長。纏法（Paryavasthana，纏縛之法），由一界、一處、一蘊所包含，由八種智慧所知，除了滅智和道智之外。一種意識能夠識別，一切隨眠都會隨之增長。非纏法，由十八界、十二處、五蘊所包含，由十種智慧所知，六識能夠識別，一切隨眠會隨之增長。

【English Translation】 English version: Those phenomena encompassed by the eighteen Dhatus (elements constituting experience), twelve Ayatanas (sense bases), and five Skandhas (aggregates of existence) are known by eight kinds of wisdom, excluding Nirodha-jnana (knowledge of cessation) and Marga-jnana (knowledge of the path). The six Vijnanas (six consciousnesses) can recognize them, and all Anusayas (latent defilements) increase accordingly. Phenomena not conducive to bondage, encompassed by two Ayatanas and five Skandhas in the three realms (Triloka, realms of desire, form, and formlessness), are known by eight kinds of wisdom, excluding Dukkha-jnana (knowledge of suffering) and Samudaya-jnana (knowledge of the origin of suffering). One consciousness can recognize them, and no Anusayas increase accordingly. Grasping phenomena (Upadana), encompassed by one Dhatu, one Ayatana, and one Skandha, are known by eight kinds of wisdom, excluding Nirodha-jnana and Marga-jnana. One consciousness can recognize them, and all Anusayas increase accordingly. Non-grasping phenomena, encompassed by the eighteen Dhatus, twelve Ayatanas, and five Skandhas, are known by ten kinds of wisdom, and the six consciousnesses can recognize them, and all Anusayas increase accordingly. Phenomena with appropriation (having sensation), encompassed by nine Dhatus, nine Ayatanas, and one Skandha, are known by seven kinds of wisdom, excluding Paracitta-jnana (knowledge of others' minds), Nirodha-jnana and Marga-jnana. The five consciousnesses can recognize them, and Kama-avacara-pari-yana (pervasive in the desire realm) and Bhavana-pahatabba (to be abandoned by cultivation) Anusayas increase accordingly. Phenomena without appropriation, encompassed by the eighteen Dhatus, twelve Ayatanas, and five Skandhas, are known by ten kinds of wisdom, and the six consciousnesses can recognize them, and all Anusayas increase accordingly. Phenomena conducive to grasping, encompassed by the eighteen Dhatus, twelve Ayatanas, and five Skandhas, are known by eight kinds of wisdom, excluding Nirodha-jnana and Marga-jnana. The six consciousnesses can recognize them, and all Anusayas increase accordingly. Phenomena not conducive to grasping, encompassed by two Ayatanas and five Skandhas in the three realms, are known by eight kinds of wisdom, excluding Dukkha-jnana and Samudaya-jnana. One consciousness can recognize them, and no Anusayas increase accordingly. Defiled phenomena (Klesha), encompassed by one Dhatu, one Ayatana, and one Skandha, are known by eight kinds of wisdom, excluding Nirodha-jnana and Marga-jnana. One consciousness can recognize them, and all Anusayas increase accordingly. Non-defiled phenomena, encompassed by the eighteen Dhatus, twelve Ayatanas, and five Skandhas, are known by ten kinds of wisdom, and the six consciousnesses can recognize them, and all Anusayas increase accordingly. Defiled phenomena (Sanklista), encompassed by ten Dhatus, four Ayatanas, and five Skandhas, are known by eight kinds of wisdom, excluding Nirodha-jnana and Marga-jnana. Three consciousnesses can recognize them, and all Anusayas increase accordingly. Non-defiled phenomena, encompassed by the eighteen Dhatus, twelve Ayatanas, and five Skandhas, are known by ten kinds of wisdom, and the six consciousnesses can recognize them, and Anusayas pervasive in the three realms and to be abandoned by cultivation increase accordingly. Defiled phenomena, encompassed by the eighteen Dhatus, twelve Ayatanas, and five Skandhas, are known by eight kinds of wisdom, excluding Nirodha-jnana and Marga-jnana. The six consciousnesses can recognize them, and all Anusayas increase accordingly. Non-mixed defiled phenomena, encompassed by two Ayatanas and five Skandhas in the three realms, are known by eight kinds of wisdom, excluding Dukkha-jnana and Samudaya-jnana. One consciousness can recognize them, and no Anusayas increase accordingly. Entangled phenomena (Paryavasthana), encompassed by one Dhatu, one Ayatana, and one Skandha, are known by eight kinds of wisdom, excluding Nirodha-jnana and Marga-jnana. One consciousness can recognize them, and all Anusayas increase accordingly. Non-entangled phenomena, encompassed by the eighteen Dhatus, twelve Ayatanas, and five Skandhas, are known by ten kinds of wisdom, and the six consciousnesses can recognize them, and all Anusayas increase accordingly.

眠隨增。所纏法，八界二處四蘊攝，八智知除滅道智，一識識，一切隨眠隨增。非所纏法，十八界十二處五蘊攝，十智知，六識識，三界有漏緣隨眠隨增。順纏法，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。非順纏法，三界二處五蘊攝，八智知除苦集智，一識識，非隨非隨增。有所緣法，二界二處四蘊攝，九智知除滅智，一識識，一切隨眠隨增。無所緣法，十一界十一處二蘊攝，九智知除他心智，六識識，三界有漏緣隨眠隨增。有尋法，八界二處四蘊攝，九智知除滅智，一識識，欲色界一切隨眠隨增。無尋法，十三界十二處五蘊攝，十智知，六識識，一切隨眠隨增。有伺無伺法亦爾。有喜法，三界二處三蘊攝，九智知除滅智，一識識，色界一切，除欲界無漏緣疑及彼相應無明，諸餘欲界一切隨眠隨增，無喜法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。有警覺法，八界二處四蘊攝，九智知除滅智，一識識，一切隨眠隨增。無警覺法，十一界十一處二蘊攝，十智知，六識識，一切隨眠隨增。有事法、有緣法、有上法，十八界十二處五蘊攝，九智知除滅智，六識識。一切隨眠隨增無事法、無緣法、無上法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。遠法，十八界十

【現代漢語翻譯】現代漢語譯本眠隨增（指睡眠狀態下煩惱的增長）。所纏法（指被煩惱纏縛的法），由八界（眼界、耳界、鼻界、舌界、身界、意界、法界、色界），二處（意處、法處），四蘊（受蘊、想蘊、行蘊、識蘊）所包含。八智（世俗智、法智、類智、苦智、集智、滅智、道智、盡智）能夠知曉，除了滅智和道智。一識（意識）能夠識別，一切隨眠（煩惱的潛在狀態）都會增長。非所纏法（指未被煩惱纏縛的法），由十八界（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），十二處（眼處、耳處、鼻處、舌處、身處、意處、色處、聲處、香處、味處、觸處、法處），五蘊（色蘊、受蘊、想蘊、行蘊、識蘊）所包含。十智（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，六識（眼識、耳識、鼻識、舌識、身識、意識）能夠識別，三界（欲界、色界、無色界）的有漏緣（與煩惱相關的因緣）隨眠會增長。順纏法（指順應煩惱的法），由十八界，十二處，五蘊所包含。八智慧夠知曉，除了滅智和道智，六識能夠識別，一切隨眠都會增長。非順纏法（指不順應煩惱的法），由三界，二處，五蘊所包含。八智慧夠知曉，除了苦智和集智，一識能夠識別，非隨眠也非隨眠增長。有所緣法（指有對象可緣的法），由二界（意界、法界），二處（意處、法處），四蘊所包含。九智（法智、類智、苦智、集智、滅智、道智、盡智、他心智）能夠知曉，除了滅智，一識能夠識別，一切隨眠都會增長。無所緣法（指沒有對象可緣的法），由十一界（眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、意識界），十一處（眼處、耳處、鼻處、舌處、身處、色處、聲處、香處、味處、觸處、法處），二蘊（受蘊、想蘊）所包含。九智慧夠知曉，除了他心智，六識能夠識別，三界有漏緣隨眠會增長。有尋法（指有尋求思索的法），由八界，二處，四蘊所包含。九智慧夠知曉，除了滅智，一識能夠識別，欲界的一切隨眠都會增長。無尋法（指沒有尋求思索的法），由十三界（眼界、耳界、鼻界、舌界、身界、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），十二處，五蘊所包含。十智慧夠知曉，六識能夠識別，一切隨眠都會增長。有伺無伺法（指有伺察和無伺察的法）也是如此。有喜法（指伴隨喜悅感受的法），由三界，二處，三蘊（受蘊、想蘊、行蘊）所包含。九智慧夠知曉，除了滅智，一識能夠識別，一切隨眠，除了欲界的無漏緣（與解脫相關的因緣）的疑（懷疑）以及與疑相應的無明（愚昧），其餘欲界的一切隨眠都會增長。無喜法（指不伴隨喜悅感受的法），由十八界，十二處，五蘊所包含。十智慧夠知曉，六識能夠識別，一切隨眠都會增長。有警覺法（指有警覺性的法），由八界，二處，四蘊所包含。九智慧夠知曉，除了滅智，一識能夠識別，一切隨眠都會增長。無警覺法（指沒有警覺性的法），由十一界，十一處，二蘊所包含。十智慧夠知曉，六識能夠識別，一切隨眠都會增長。有事法（指有作用的法）、有緣法（指有因緣的法）、有上法（指有更高的法），由十八界，十二處，五蘊所包含。九智慧夠知曉，除了滅智，六識能夠識別。一切隨眠都會增長。無事法（指沒有作用的法）、無緣法（指沒有因緣的法）、無上法（指沒有更高的法），由一界（法界），一處（法處），非蘊所包含。六智慧夠知曉，除了他心智、苦智、集智、道智，一識能夠識別，非隨眠也非隨眠增長。遠法（指遠離的法），由十八界，十

【English Translation】 English version 'Mian Sui Zeng' (眠隨增) (increase with sleep). 'Suo Chan Fa' (所纏法) (the dharmas that are bound), are encompassed by the eight 'jie' (界) (realms) (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, dharma realm, and form realm), two 'chu' (處) (locations) (mind location, dharma location), and four 'yun' (蘊) (aggregates) (feeling aggregate, perception aggregate, volition aggregate, and consciousness aggregate). The eight 'zhi' (智) (wisdoms) (mundane wisdom, dharma wisdom, category wisdom, suffering wisdom, accumulation wisdom, cessation wisdom, path wisdom, and exhaustion wisdom) can know, except for cessation wisdom and path wisdom. One 'shi' (識) (consciousness) can recognize, and all 'sui mian' (隨眠) (latent tendencies of afflictions) will increase. 'Fei Suo Chan Fa' (非所纏法) (the dharmas that are not bound), are encompassed by the 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, and mind consciousness realm), twelve locations (eye location, ear location, nose location, tongue location, body location, mind location, form location, sound location, smell location, taste location, touch location, and dharma location), and five aggregates (form aggregate, feeling aggregate, perception aggregate, volition aggregate, and consciousness aggregate). The ten wisdoms (dharma wisdom, category wisdom, suffering wisdom, accumulation wisdom, cessation wisdom, path wisdom, exhaustion wisdom, non-arising wisdom, other-minds wisdom, and mundane wisdom) can know, the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) can recognize, and the 'you lou yuan' (有漏緣) (defiled conditions) 'sui mian' (隨眠) (latent tendencies of afflictions) of the three realms (desire realm, form realm, and formless realm) will increase. 'Shun Chan Fa' (順纏法) (the dharmas that accord with binding), are encompassed by the eighteen realms, twelve locations, and five aggregates. The eight wisdoms can know, except for cessation wisdom and path wisdom, the six consciousnesses can recognize, and all 'sui mian' (隨眠) (latent tendencies of afflictions) will increase. 'Fei Shun Chan Fa' (非順纏法) (the dharmas that do not accord with binding), are encompassed by the three realms, two locations, and five aggregates. The eight wisdoms can know, except for suffering wisdom and accumulation wisdom, one consciousness can recognize, and it is neither 'sui mian' (隨眠) (latent tendencies of afflictions) nor 'sui mian zeng' (隨眠增) (increase of latent tendencies of afflictions). 'You Suo Yuan Fa' (有所緣法) (the dharmas that have objects to be cognized), are encompassed by the two realms (mind realm and dharma realm), two locations (mind location and dharma location), and four aggregates. The nine wisdoms (dharma wisdom, category wisdom, suffering wisdom, accumulation wisdom, cessation wisdom, path wisdom, exhaustion wisdom, non-arising wisdom, and other-minds wisdom) can know, except for cessation wisdom, one consciousness can recognize, and all 'sui mian' (隨眠) (latent tendencies of afflictions) will increase. 'Wu Suo Yuan Fa' (無所緣法) (the dharmas that have no objects to be cognized), are encompassed by the eleven realms (eye realm, ear realm, nose realm, tongue realm, body realm, form realm, sound realm, smell realm, taste realm, touch realm, and mind consciousness realm), eleven locations (eye location, ear location, nose location, tongue location, body location, form location, sound location, smell location, taste location, touch location, and dharma location), and two aggregates (feeling aggregate and perception aggregate). The nine wisdoms can know, except for other-minds wisdom, the six consciousnesses can recognize, and the 'you lou yuan' (有漏緣) (defiled conditions) 'sui mian' (隨眠) (latent tendencies of afflictions) of the three realms will increase. 'You Xun Fa' (有尋法) (the dharmas that have investigation), are encompassed by the eight realms, two locations, and four aggregates. The nine wisdoms can know, except for cessation wisdom, one consciousness can recognize, and all 'sui mian' (隨眠) (latent tendencies of afflictions) of the desire realm will increase. 'Wu Xun Fa' (無尋法) (the dharmas that have no investigation), are encompassed by the thirteen realms (eye realm, ear realm, nose realm, tongue realm, body 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, and mind consciousness realm), twelve locations, and five aggregates. The ten wisdoms can know, the six consciousnesses can recognize, and all 'sui mian' (隨眠) (latent tendencies of afflictions) will increase. The dharmas that have 'si' (伺) (discernment) and no 'si' (伺) (discernment) are also like this. 'You Xi Fa' (有喜法) (the dharmas that have joy), are encompassed by the three realms, two locations, and three aggregates (feeling aggregate, perception aggregate, and volition aggregate). The nine wisdoms can know, except for cessation wisdom, one consciousness can recognize, all 'sui mian' (隨眠) (latent tendencies of afflictions), except for the 'wu lou yuan' (無漏緣) (undefiled conditions) of the desire realm's 'yi' (疑) (doubt) and the 'wu ming' (無明) (ignorance) corresponding to 'yi' (疑) (doubt), all other 'sui mian' (隨眠) (latent tendencies of afflictions) of the desire realm will increase. 'Wu Xi Fa' (無喜法) (the dharmas that have no joy), are encompassed by the eighteen realms, twelve locations, and five aggregates. The ten wisdoms can know, the six consciousnesses can recognize, and all 'sui mian' (隨眠) (latent tendencies of afflictions) will increase. 'You Jing Jue Fa' (有警覺法) (the dharmas that have alertness), are encompassed by the eight realms, two locations, and four aggregates. The nine wisdoms can know, except for cessation wisdom, one consciousness can recognize, and all 'sui mian' (隨眠) (latent tendencies of afflictions) will increase. 'Wu Jing Jue Fa' (無警覺法) (the dharmas that have no alertness), are encompassed by the eleven realms, eleven locations, and two aggregates. The ten wisdoms can know, the six consciousnesses can recognize, and all 'sui mian' (隨眠) (latent tendencies of afflictions) will increase. 'You Shi Fa' (有事法) (the dharmas that have function), 'You Yuan Fa' (有緣法) (the dharmas that have conditions), 'You Shang Fa' (有上法) (the dharmas that have higher), are encompassed by the eighteen realms, twelve locations, and five aggregates. The nine wisdoms can know, except for cessation wisdom, the six consciousnesses can recognize. All 'sui mian' (隨眠) (latent tendencies of afflictions) will increase. 'Wu Shi Fa' (無事法) (the dharmas that have no function), 'Wu Yuan Fa' (無緣法) (the dharmas that have no conditions), 'Wu Shang Fa' (無上法) (the dharmas that have no higher), are encompassed by one realm (dharma realm), one location (dharma location), and not aggregates. The six wisdoms can know, except for other-minds wisdom, suffering wisdom, accumulation wisdom, and path wisdom, one consciousness can recognize, and it is neither 'sui mian' (隨眠) (latent tendencies of afflictions) nor 'sui mian zeng' (隨眠增) (increase of latent tendencies of afflictions). 'Yuan Fa' (遠法) (the dharmas that are distant), are encompassed by the eighteen realms, ten

二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。近法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。有量無量法亦爾。見法，二界二處二蘊攝，九智知除滅智，一識識，三界有漏緣及無漏緣見相應無明隨眠隨增。非見法，十七界十一處五蘊攝，十智知，六識識，一切隨眠隨增。見處法，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。非見處法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。見相應法，三界二處四蘊攝，九智知除滅智，一識識，三界有漏緣並無漏緣見及彼相應無明隨眠隨增。見不相應法，十八界十一處五蘊攝，十智知，六識識，除無漏緣見諸餘一切隨眠隨增。

說一切有部品類足論卷第八大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第九

尊者世友造

三藏法師玄奘奉　詔譯

辯攝等品第六之五

異生法法，十八界十二處五蘊攝，八智知除滅道智，六識識，欲色界一切隨眠隨增。非異生法法，十一界十處五蘊攝，十智知，四識識，三界遍行及修所斷隨眠隨增。共異生法，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。不共異生法，十一界十處五蘊攝，十智

【現代漢語翻譯】現代漢語譯本：二處和五蘊所包含的法，由九種智慧所知，除了滅智（Nirodha-jnana），由六種識所識別，一切隨眠（anusaya）都隨之增長。接近的法，由十八界、十二處和五蘊所包含，由十種智慧所知，由六種識所識別，一切隨眠都隨之增長。有量和無量的法也是如此。可見的法，由二界、二處和二蘊所包含，由九種智慧所知，除了滅智，由一種識所識別，三界（欲界、色界、無色界）的有漏緣和無漏緣的見相應無明隨眠隨之增長。非可見的法，由十七界、十一處和五蘊所包含，由十種智慧所知，由六種識所識別，一切隨眠都隨之增長。可見處的法，由十八界、十二處和五蘊所包含，由八種智慧所知，除了滅智和道智（Magga-jnana），由六種識所識別，一切隨眠都隨之增長。非可見處的法，由三界、二處和五蘊所包含，由八種智慧所知，除了苦智（Dukkha-jnana）和集智（Samudaya-jnana），由一種識所識別，非隨眠隨之增長。與見相應的法，由三界、二處和四蘊所包含，由九種智慧所知，除了滅智，由一種識所識別，三界的有漏緣以及無漏緣的見及與見相應的無明隨眠隨之增長。與見不相應的法，由十八界、十一處和五蘊所包含，由十種智慧所知，由六種識所識別，除了無漏緣的見，其餘一切隨眠都隨之增長。

《說一切有部品類足論》卷第八大正藏第26冊 No. 1542 《阿毗達磨品類足論》

《阿毗達磨品類足論》卷第九

尊者世友造三藏法師玄奘奉詔譯

辯攝等品第六之五

異生法法，由十八界、十二處和五蘊所包含，由八種智慧所知，除了滅智和道智，由六種識所識別，欲界的一切隨眠都隨之增長。非異生法法，由十一界、十處和五蘊所包含，由十種智慧所知，由四種識所識別，三界的遍行和修所斷的隨眠隨之增長。共異生法，由十八界、十二處和五蘊所包含，由八種智慧所知，除了滅智和道智，由六種識所識別，一切隨眠都隨之增長。不共異生法，由十一界、十處和五蘊所包含，由十種智

【English Translation】 English version: The dharmas included by the two ayatanas (sense bases) and five skandhas (aggregates) are known by nine wisdoms, except for Nirodha-jnana (wisdom of cessation), recognized by six consciousnesses, and all anusayas (latent tendencies) increase accordingly. Approaching dharmas are included by the eighteen dhatus (elements), twelve ayatanas, and five skandhas, known by ten wisdoms, recognized by six consciousnesses, and all anusayas increase accordingly. The measurable and immeasurable dharmas are also like this. Visible dharmas are included by two dhatus, two ayatanas, and two skandhas, known by nine wisdoms, except for Nirodha-jnana, recognized by one consciousness, and the view-corresponding ignorance anusaya of the three realms' (Kama-dhatu, Rupa-dhatu, Arupa-dhatu) contaminated and uncontaminated conditions increases accordingly. Non-visible dharmas are included by seventeen dhatus, eleven ayatanas, and five skandhas, known by ten wisdoms, recognized by six consciousnesses, and all anusayas increase accordingly. Dharmas of visible places are included by eighteen dhatus, twelve ayatanas, and five skandhas, known by eight wisdoms, except for Nirodha-jnana and Magga-jnana (wisdom of the path), recognized by six consciousnesses, and all anusayas increase accordingly. Dharmas of non-visible places are included by three realms, two ayatanas, and five skandhas, known by eight wisdoms, except for Dukkha-jnana (wisdom of suffering) and Samudaya-jnana (wisdom of origin), recognized by one consciousness, and non-anusayas increase accordingly. Dharmas corresponding to views are included by three realms, two ayatanas, and four skandhas, known by nine wisdoms, except for Nirodha-jnana, recognized by one consciousness, and the view and its corresponding ignorance anusaya of the three realms' contaminated and uncontaminated conditions increase accordingly. Dharmas not corresponding to views are included by eighteen dhatus, eleven ayatanas, and five skandhas, known by ten wisdoms, recognized by six consciousnesses, and all anusayas increase accordingly, except for the view of uncontaminated conditions.

《Abhidharma-prakaranapada-shastra》 Volume 8 by Sarvastivada Taisho Tripitaka Volume 26 No. 1542 《Abhidharma-prakaranapada-shastra》

《Abhidharma-prakaranapada-shastra》 Volume 9

Composed by Venerable Vasumitra Translated by Tripitaka Master Xuanzang under Imperial Decree

Section 6.5 on Defining Inclusion, etc.

Dharmas of ordinary beings are included by the eighteen dhatus, twelve ayatanas, and five skandhas, known by eight wisdoms, except for Nirodha-jnana and Magga-jnana, recognized by six consciousnesses, and all anusayas of the Kama-dhatu (desire realm) increase accordingly. Dharmas that are not dharmas of ordinary beings are included by eleven dhatus, ten ayatanas, and five skandhas, known by ten wisdoms, recognized by four consciousnesses, and the pervasive and cultivation-severed anusayas of the three realms increase accordingly. Common dharmas of ordinary beings are included by the eighteen dhatus, twelve ayatanas, and five skandhas, known by eight wisdoms, except for Nirodha-jnana and Magga-jnana, recognized by six consciousnesses, and all anusayas increase accordingly. Uncommon dharmas of ordinary beings are included by eleven dhatus, ten ayatanas, and five skandhas, known by ten wisdoms

知，四識識，三界遍行及修所斷隨眠隨增。定法，五界四處五蘊攝，九智知除滅智，三識識，欲界遍行及修所斷隨眠隨增。非定法，十八界十二處五蘊攝，九智知除道智，六識識，一切隨眠隨增。順熱惱法，十界四處五蘊攝，八智知除滅道智，三識識，一切隨眠隨增。非順熱惱法，十八界十二處五蘊攝，十智知，六識識，三界遍行及修所斷隨眠隨增。根法，十三界七處四蘊攝，九智知除滅智，一識識，一切隨眠隨增。非根法，六界六處三蘊攝，十智知，六識識，一切隨眠隨增。聖諦所攝法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。非聖諦所攝法，一界一處非蘊攝，一智知謂世俗智，一識識，非隨眠隨增。俱有法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。非俱有法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。相應法，八界二處四蘊攝，九智知除滅智，一識識，一切隨眠隨增。不相應法，十一界十一處二蘊攝，九智知除他心智，六識識，三界有漏緣隨眠隨增。果法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。非果法，一界一處非蘊攝，一智知謂世俗智，一識識，非隨眠隨增。有果法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。無

果法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。異熟法，十七界十一處五蘊攝，八智知除滅道智，五識識，三界遍行及修所斷隨眠隨增。非異熟法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。有異熟法，十界四處五蘊攝，八智知除滅道智，三識識，欲界一切色無色界遍行及修所斷隨眠隨增。無異熟法，十八界十二處五蘊攝，十智知，六識識，色無色界一切欲界二部，及見集所斷遍行隨眠隨增。因緣法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。非因緣法，非界非處非蘊攝，非智知，非識識，非隨眠隨增，以如是法不可得故。有因緣法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。無因緣法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。離法，五界四處五蘊攝，十智知，三識識，三界遍行及修所斷隨眠隨增。非離法，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。有離法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。無離法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。相續法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。非相續法，十八界十二處五蘊攝，

【現代漢語翻譯】現代漢語譯本果法（Phala-dharma），一界（dhatu）、一處（ayatana）非五蘊（skandha）所攝。六智（jnana）可知，即除他心智（paracitta-jnana）、苦智（duhkha-jnana）、集智（samudaya-jnana）、道智（marga-jnana）之外的六種智慧。一識（vijnana）可識，非隨眠（anusaya）隨增。異熟法（Vipaka-dharma），十七界、十一處、五蘊所攝。八智可知，即除滅智（nirodha-jnana）、道智之外的八種智慧。五識可識，三界（trayo-dhatu）遍行及修所斷隨眠隨增。非異熟法，十八界、十二處、五蘊所攝。十智可知，六識可識，一切隨眠隨增。有異熟法，十界、四處、五蘊所攝。八智可知，即除滅智、道智之外的八種智慧。三識可識，欲界（kama-dhatu）一切色無色遍行及修所斷隨眠隨增。無異熟法，十八界、十二處、五蘊所攝。十智可知，六識可識，色界（rupa-dhatu）、無色界（arupya-dhatu）一切欲界二部，及見集所斷遍行隨眠隨增。因緣法（Hetu-pratyaya-dharma），十八界、十二處、五蘊所攝。十智可知，六識可識，一切隨眠隨增。非因緣法，非界、非處、非蘊所攝。非智可知，非識可識，非隨眠隨增，以如是法不可得故。有因緣法，十八界、十二處、五蘊所攝。九智可知，即除滅智之外的九種智慧。六識可識，一切隨眠隨增。無因緣法，一界、一處非蘊所攝。六智可知，即除他心智、苦智、集智、道智之外的六種智慧。一識可識，非隨眠隨增。離法（Vivikta-dharma），五界、四處、五蘊所攝。十智可知，三識可識，三界遍行及修所斷隨眠隨增。非離法，十八界、十二處、五蘊所攝。八智可知，即除滅智、道智之外的八種智慧。六識可識，一切隨眠隨增。有離法，十八界、十二處、五蘊所攝。九智可知，即除滅智之外的九種智慧。六識可識，一切隨眠隨增。無離法，一界、一處非蘊所攝。六智可知，即除他心智、苦智、集智、道智之外的六種智慧。一識可識，非隨眠隨增。相續法（Santanika-dharma），十八界、十二處、五蘊所攝。九智可知，即除滅智之外的九種智慧。六識可識，一切隨眠隨增。非相續法，十八界、十二處、五蘊所攝

【English Translation】 English version 'Phala-dharma' (果法, Fruition Dharma), is not included in one 'dhatu' (界, element), one 'ayatana' (處, sense base), and the five 'skandhas' (蘊, aggregates). It is known by six 'jnanas' (智, knowledges), excluding 'paracitta-jnana' (他心智, knowledge of others' minds), 'duhkha-jnana' (苦智, knowledge of suffering), 'samudaya-jnana' (集智, knowledge of the origin of suffering), and 'marga-jnana' (道智, knowledge of the path). It is cognized by one 'vijnana' (識, consciousness), and does not increase with 'anusaya' (隨眠, latent tendencies). 'Vipaka-dharma' (異熟法, Resultant Dharma), is included in seventeen 'dhatus', eleven 'ayatanas', and five 'skandhas'. It is known by eight 'jnanas', excluding 'nirodha-jnana' (滅智, knowledge of cessation) and 'marga-jnana'. It is cognized by five 'vijnanas', and 'anusaya' that are pervasive in the three realms ('trayo-dhatu', 三界) and severed by cultivation increase with it. Non-'Vipaka-dharma' is included in eighteen 'dhatus', twelve 'ayatanas', and five 'skandhas'. It is known by ten 'jnanas', cognized by six 'vijnanas', and all 'anusaya' increase with it. 'Vipaka-dharma' exists in ten 'dhatus', four 'ayatanas', and five 'skandhas'. It is known by eight 'jnanas', excluding 'nirodha-jnana' and 'marga-jnana'. It is cognized by three 'vijnanas', and all pervasive and cultivation-severed 'anusaya' of the 'kama-dhatu' (欲界, desire realm) increase with it, whether they are colored or colorless. Non-'Vipaka-dharma' exists in eighteen 'dhatus', twelve 'ayatanas', and five 'skandhas'. It is known by ten 'jnanas', cognized by six 'vijnanas', and all two parts of the 'kama-dhatu', 'rupa-dhatu' (色界, form realm), and 'arupya-dhatu' (無色界, formless realm), and pervasive 'anusaya' severed by seeing the origin increase with it. 'Hetu-pratyaya-dharma' (因緣法, Conditioned Dharma) is included in eighteen 'dhatus', twelve 'ayatanas', and five 'skandhas'. It is known by ten 'jnanas', cognized by six 'vijnanas', and all 'anusaya' increase with it. Non-'Hetu-pratyaya-dharma' is not included in any 'dhatu', 'ayatana', or 'skandha'. It is not known by any 'jnana', not cognized by any 'vijnana', and no 'anusaya' increase with it, because such a dharma is unattainable. 'Hetu-pratyaya-dharma' exists in eighteen 'dhatus', twelve 'ayatanas', and five 'skandhas'. It is known by nine 'jnanas', excluding 'nirodha-jnana'. It is cognized by six 'vijnanas', and all 'anusaya' increase with it. Non-'Hetu-pratyaya-dharma' exists in one 'dhatu', one 'ayatana', and is not included in any 'skandha'. It is known by six 'jnanas', excluding 'paracitta-jnana', 'duhkha-jnana', 'samudaya-jnana', and 'marga-jnana'. It is cognized by one 'vijnana', and no 'anusaya' increase with it. 'Vivikta-dharma' (離法, Secluded Dharma) is included in five 'dhatus', four 'ayatanas', and five 'skandhas'. It is known by ten 'jnanas', cognized by three 'vijnanas', and 'anusaya' that are pervasive in the three realms and severed by cultivation increase with it. Non-'Vivikta-dharma' is included in eighteen 'dhatus', twelve 'ayatanas', and five 'skandhas'. It is known by eight 'jnanas', excluding 'nirodha-jnana' and 'marga-jnana'. It is cognized by six 'vijnanas', and all 'anusaya' increase with it. 'Vivikta-dharma' exists in eighteen 'dhatus', twelve 'ayatanas', and five 'skandhas'. It is known by nine 'jnanas', excluding 'nirodha-jnana'. It is cognized by six 'vijnanas', and all 'anusaya' increase with it. Non-'Vivikta-dharma' exists in one 'dhatu', one 'ayatana', and is not included in any 'skandha'. It is known by six 'jnanas', excluding 'paracitta-jnana', 'duhkha-jnana', 'samudaya-jnana', and 'marga-jnana'. It is cognized by one 'vijnana', and no 'anusaya' increase with it. 'Santanika-dharma' (相續法, Continuous Dharma) is included in eighteen 'dhatus', twelve 'ayatanas', and five 'skandhas'. It is known by nine 'jnanas', excluding 'nirodha-jnana'. It is cognized by six 'vijnanas', and all 'anusaya' increase with it. Non-'Santanika-dharma' is included in eighteen 'dhatus', twelve 'ayatanas', and five 'skandhas'.

十智知，六識識，一切隨眠隨增。有相續、無相續法亦爾。

善法，十界四處五蘊攝，十智知，三識識，三界遍行及修所斷隨眠隨增。不善法，十界四處五蘊攝，七智知除類滅道智，三識識，欲界一切隨眠隨增。無記法，十八界十二處五蘊攝，八智知除滅道智，六識識，色無色界一切欲界二部，及見集所斷遍行隨眠隨增。學無學法，三界二處五蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。非學非無學法，十八界十二處五蘊攝，九智知除道智，六識識，一切隨眠隨增。見所斷法，三界二處四蘊攝，八智知除滅道智，一識識，三界見所斷一切隨眠隨增。修所斷法，十八界十二處五蘊攝，八智知除滅道智，六識識，三界修所斷一切及遍行隨眠隨增。非所斷法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。見所斷為因法，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。修所斷為因法，十八界十二處五蘊攝，八智知除滅道智，六識識，三界修所斷一切及遍行隨眠隨增。非所斷為因法，三界二處五蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。

有見有對法，一界一處一蘊攝，七智知除他心滅道智，二識識，欲色界遍行及修所斷隨眠隨增。無見有對法，九界九處一蘊攝，七智知除

【現代漢語翻譯】現代漢語譯本：十智（Dasabala-jnana，如來十力）知，六識（Sad-vijnana，眼、耳、鼻、舌、身、意識）識，一切隨眠（Anusaya，煩惱的潛在傾向）隨增。有相續、無相續法亦爾。

善法，十界（Dasa-dhatu，十種界）四處（Catu-ayatana，四種處）五蘊（Panca-skandha，色、受、想、行、識）攝，十智知，三識識，三界（Tri-dhatu，欲界、色界、無色界）遍行及修所斷隨眠隨增。不善法，十界四處五蘊攝，七智知除類滅道智，三識識，欲界一切隨眠隨增。無記法，十八界（Astadasa-dhatu，十八種界）十二處（Dvadasa-ayatana，十二種處）五蘊攝，八智知除滅道智，六識識，色無色界一切欲界二部，及見集所斷遍行隨眠隨增。學無學法，三界二處五蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。非學非無學法，十八界十二處五蘊攝，九智知除道智，六識識，一切隨眠隨增。見所斷法，三界二處四蘊攝，八智知除滅道智，一識識，三界見所斷一切隨眠隨增。修所斷法，十八界十二處五蘊攝，八智知除滅道智，六識識，三界修所斷一切及遍行隨眠隨增。非所斷法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。見所斷為因法，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。修所斷為因法，十八界十二處五蘊攝，八智知除滅道智，六識識，三界修所斷一切及遍行隨眠隨增。非所斷為因法，三界二處五蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。

有見有對法，一界一處一蘊攝，七智知除他心滅道智，二識識，欲色界遍行及修所斷隨眠隨增。無見有對法，九界九處一蘊攝，七智知除他心滅道智

【English Translation】 English version: 'Ten Knowledges' (Dasabala-jnana, the ten powers of a Tathagata) know, 'Six Consciousnesses' (Sad-vijnana, the six consciousnesses: eye, ear, nose, tongue, body, and mind) cognize, all 'latent tendencies' (Anusaya, latent tendencies of defilements) increase. The same applies to phenomena with continuity and without continuity.

Wholesome dharmas are included within the 'Ten Realms' (Dasa-dhatu, the ten realms), 'Four Bases' (Catu-ayatana, the four bases), and 'Five Aggregates' (Panca-skandha, form, feeling, perception, mental formations, and consciousness), known by the 'Ten Knowledges', cognized by 'Three Consciousnesses', 'pervasive tendencies' (遍行) of the 'Three Realms' (Tri-dhatu, the desire realm, the form realm, and the formless realm) and 'latent tendencies' severed by cultivation increase. Unwholesome dharmas are included within the 'Ten Realms', 'Four Bases', and 'Five Aggregates', known by 'Seven Knowledges' excluding knowledge of cessation and the path, cognized by 'Three Consciousnesses', all 'latent tendencies' of the desire realm increase. Indeterminate dharmas are included within the 'Eighteen Realms' (Astadasa-dhatu, the eighteen realms), 'Twelve Bases' (Dvadasa-ayatana, the twelve bases), and 'Five Aggregates', known by 'Eight Knowledges' excluding knowledge of cessation and the path, cognized by 'Six Consciousnesses', all two parts of the desire realm in the form and formless realms, and 'pervasive tendencies' of 'latent tendencies' severed by views of accumulation increase. Dharmas of learners and non-learners are included within the 'Three Realms', 'Two Bases', and 'Five Aggregates', known by 'Seven Knowledges' excluding knowledge of suffering, accumulation, and cessation, cognized by 'One Consciousness', 'latent tendencies' do not increase. Dharmas that are neither learners nor non-learners are included within the 'Eighteen Realms', 'Twelve Bases', and 'Five Aggregates', known by 'Nine Knowledges' excluding knowledge of the path, cognized by 'Six Consciousnesses', all 'latent tendencies' increase. Dharmas severed by views are included within the 'Three Realms', 'Two Bases', and 'Four Aggregates', known by 'Eight Knowledges' excluding knowledge of cessation and the path, cognized by 'One Consciousness', all 'latent tendencies' severed by views in the 'Three Realms' increase. Dharmas severed by cultivation are included within the 'Eighteen Realms', 'Twelve Bases', and 'Five Aggregates', known by 'Eight Knowledges' excluding knowledge of cessation and the path, cognized by 'Six Consciousnesses', all 'latent tendencies' severed by cultivation in the 'Three Realms' and 'pervasive tendencies' increase. Dharmas not severed are included within the 'Three Realms', 'Two Bases', and 'Five Aggregates', known by 'Eight Knowledges' excluding knowledge of suffering and accumulation, cognized by 'One Consciousness', 'latent tendencies' do not increase. Dharmas with causes severed by views are included within the 'Eighteen Realms', 'Twelve Bases', and 'Five Aggregates', known by 'Eight Knowledges' excluding knowledge of cessation and the path, cognized by 'Six Consciousnesses', all 'latent tendencies' increase. Dharmas with causes severed by cultivation are included within the 'Eighteen Realms', 'Twelve Bases', and 'Five Aggregates', known by 'Eight Knowledges' excluding knowledge of cessation and the path, cognized by 'Six Consciousnesses', all 'latent tendencies' severed by cultivation in the 'Three Realms' and 'pervasive tendencies' increase. Dharmas with causes not severed are included within the 'Three Realms', 'Two Bases', and 'Five Aggregates', known by 'Seven Knowledges' excluding knowledge of suffering, accumulation, and cessation, cognized by 'One Consciousness', 'latent tendencies' do not increase.

Visible and resistant dharmas are included within 'One Realm', 'One Base', and 'One Aggregate', known by 'Seven Knowledges' excluding knowledge of others' minds, cessation, and the path, cognized by 'Two Consciousnesses', 'pervasive tendencies' of the desire and form realms and 'latent tendencies' severed by cultivation increase. Invisible and resistant dharmas are included within 'Nine Realms', 'Nine Bases', and 'One Aggregate', known by 'Seven Knowledges' excluding knowledge of others' minds, cessation, and the path

他心滅道智，五識識，欲色界遍行及修所斷隨眠隨增。無見無對法，八界二處五蘊攝，十智知，一識識，一切隨眠隨增。異熟法，十七界十一處五蘊攝，八智知除滅道智，五識識，三界遍行及修所斷隨眠隨增。異熟法法，十界四處五蘊攝，八智知除滅道智，三識識，欲界一切色無色界遍行及修所斷隨眠隨增。非異熟非異熟法法，十八界十二處五蘊攝，十智知，六識識，色無色界一切，欲界二部及見集所斷遍行隨眠隨增。劣法，十界四處五蘊攝，八智知除滅道智，三識識，一切隨眠隨增。中法，十八界十二處五蘊攝，八智知除滅道智，六識識，三界遍行及修所斷隨眠隨增。妙法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。小法、大法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。無量法、可意法、不可意法、非可意非不可意法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。樂俱行法，八界二處三蘊攝，九智知除滅智，一識識，色界一切，除欲界無漏緣疑及彼相應無明識，余欲界一切隨眠隨增，苦俱行法，八界二處三蘊攝，七智知除類滅道智，一識識，欲界一切隨眠隨增。不苦不樂俱行法，八界二處三蘊攝，九智知除滅智，一識識，一切隨眠隨增。俱生法、俱住法、俱滅法，十

八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。非俱生法、非俱住法、非俱滅法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。心俱生法，十一界十一處四蘊攝，九智知除滅智，六識識，一切隨眠隨增。心俱住法，一界一處四蘊攝，九智知除滅智，一識識，一切隨眠隨增。心俱滅法，十界十處四蘊攝，九智知除滅智，五識識，一切隨眠隨增。非心俱生法、非心俱住法、非心俱滅法，十八界十二處三蘊攝，十智知，六識識，一切隨眠隨增。

欲界，十界四處五蘊攝，七智知除類滅道智，三識識，欲界有漏緣隨眠隨增。恚界亦爾。害界，五界四處五蘊攝，七智知除類滅道智，三識識，欲界遍行及修所斷隨眠隨增。出離界，十界四處五蘊攝，十智知，三識識，三界遍行及修所斷隨眠隨增。無恚界、無害界，十界四處五蘊攝，九智知除滅智，三識識，三界遍行及修所斷隨眠隨增。欲界，十八界十二處五蘊攝，七智知除類滅道智，六識識，欲界一切隨眠隨增。色界，十四界十處五蘊攝，七智知除法滅道智，四識識，色界一切隨眠隨增。無色界，三界二處四蘊攝，六智知除法他心滅道智，一識識，無色界一切隨眠隨增。欲界、色界名色界者，十八界十二處五蘊攝，八智知除滅道智，六識識，

欲色界一切隨眠隨增。四無色名無色界者，三界二處四蘊攝，六智知除法他心滅道智，一識識，無色界一切隨眠隨增。擇滅、非擇滅名滅界者，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。複次一切色法總名色界者，十一界十一處一蘊攝，八智知除他心滅智，六識識，欲色界遍行及修所斷隨眠隨增。除擇滅非擇滅，諸餘非色法總名無色界者，八界二處四蘊攝，九智知除滅智，一識識，一切隨眠隨增。擇滅、非擇滅總名滅界，如前說。欲有，十八界十二處五蘊攝，七智知除類滅道智，六識識，欲界一切隨眠隨增。色有，十四界十處五蘊攝，七智知除法滅道智，四識識，色界一切隨眠隨增。無色有，三界二處四蘊攝，六智知除法他心滅道智，一識識，無色界一切隨眠隨增。欲漏，一界一處一蘊攝，七智知除類滅道智，一識識，欲界一切隨眠隨增。有漏，一界一處一蘊攝，七智知除法滅道智，一識識，色無色界一切隨眠隨增。無明漏，一界一處一蘊攝，八智知除滅道智，一識識，除無漏緣無明，諸餘一切隨眠隨增。

三世三言依事，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。欲界由苦苦故苦者，十八界十二處五蘊攝，七智知除類滅道智，六識識，欲界一切隨眠隨增。色界由壞苦

故苦者，十四界十處五蘊攝，七智知除法滅道智，四識識，色界一切隨眠隨增。無色界由行苦故苦者，三界二處四蘊攝，六智知除法他心滅道智，一識識，無色界一切隨眠隨增。複次不可意諸行由苦苦故苦、可意諸行由壞苦故苦、非可意非不可意諸行由行苦故苦苦者，皆十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。複次苦受由苦苦故苦者，一界一處一蘊攝，七智知除類滅道智，一識識，欲界一切隨眠隨增。樂受由壞苦故苦者，一界一處一蘊攝，八智知除滅道智，一識識，色界一切，除欲界無漏緣疑及彼相應無明，諸餘欲界一切隨眠隨增。不苦不樂受由行苦故苦者，一界一處一蘊攝，八智知除滅道智，一識識，一切隨眠隨增。有尋有伺法，八界二處四蘊攝，九智知除滅智，一識識，欲色界一切隨眠隨增。無尋唯伺法，三界二處四蘊攝，九智知除滅智，一識識，欲色界一切隨眠隨增。無尋無伺法，十三界十二處五蘊攝，十智知，六識識，色無色界一切欲界有漏緣隨眠隨增。有尋有伺地，十八界十二處五蘊攝，九智知除滅智，六識識，欲色界一切隨眠隨增。無尋唯伺地，三界二處五蘊攝，九智知除滅智，一識識，色界遍行及修所斷隨眠隨增。無尋無伺地，十一界十處五蘊攝，九智知除滅智，四識識，色無

【現代漢語翻譯】現代漢語譯本因此，所謂的『苦』，包含十四界（界，梵文dhātu，指構成經驗世界的元素）、十處（處，梵文āyatana，指感覺器官和感覺對像）、五蘊（蘊，梵文skandha，指構成個體的要素），為七智（智，梵文jñāna，指對真理的認知）所知，除了法智（dharma-jñāna）、滅智（nirodha-jñāna）、道智（mārga-jñāna）之外，為四識（識，梵文vijñāna，指意識）所識別，一切隨眠（隨眠，梵文anuśaya，指潛在的煩惱）都隨之增長。而由於行苦（行苦，梵文saṃskāra-duḥkha，指由無常變化帶來的苦）而產生的『苦』，包含三界（界，梵文dhātu，指欲界、色界、無色界）、二處、四蘊，為六智所知，除了法智、他心智（para-citta-jñāna）、滅智、道智之外，為一識所識別，並非一切隨眠都隨之增長。再次，不可意的諸行（行，梵文saṃskāra，指有為法）由於苦苦（苦苦，梵文duḥkha-duḥkha，指直接的痛苦感受）而成為『苦』，可意的諸行由於壞苦（壞苦，梵文vipariṇāma-duḥkha，指快樂變質帶來的苦）而成為『苦』，非可意非不可意的諸行由於行苦而成為『苦』，這些都包含十八界、十二處、五蘊，為八智所知，除了滅智、道智之外，為六識所識別，一切隨眠都隨之增長。再次，苦受（苦受，梵文duḥkha-vedanā，指不愉快的感受）由於苦苦而成為『苦』，包含一界、一處、一蘊，為七智所知，除了類智（jāti-jñāna）、滅智、道智之外，為一識所識別，欲界（欲界，梵文kāma-dhātu，指充滿慾望的眾生所居住的世界）的一切隨眠都隨之增長。樂受（樂受，梵文sukha-vedanā，指愉快的感受）由於壞苦而成為『苦』，包含一界、一處、一蘊，為八智所知，除了滅智、道智之外，為一識所識別，並非一切隨眠都隨之增長，除了欲界的無漏緣（無漏緣，指超越煩惱的因緣）的疑（疑，梵文vicikitsā，指懷疑）以及與其相應的無明（無明，梵文avidyā，指對真理的無知）之外，其餘欲界的一切隨眠都隨之增長。不苦不樂受（不苦不樂受，梵文adukha-asukha-vedanā，指非苦非樂的感受）由於行苦而成為『苦』，包含一界、一處、一蘊，為八智所知，除了滅智、道智之外，為一識所識別，一切隨眠都隨之增長。有尋有伺法（有尋有伺，指伴隨粗細思慮的精神活動），包含八界、二處、四蘊，為九智所知，除了滅智之外，為一識所識別，欲界的一切隨眠都隨之增長。無尋唯伺法（無尋唯伺，指只有細微思慮的精神活動），包含三界、二處、四蘊，為九智所知，除了滅智之外，為一識所識別，欲界的一切隨眠都隨之增長。無尋無伺法（無尋無伺，指沒有粗細思慮的精神活動），包含十三界、十二處、五蘊，為十智所知，為六識所識別，色界（色界，梵文rūpa-dhātu，指有形物質的世界）和無色界（無色界，梵文arūpa-dhātu，指沒有形體的精神世界）的一切欲界有漏緣（有漏緣，指與煩惱相關的因緣）的隨眠都隨之增長。有尋有伺地（地，梵文bhūmi，指存在的層次或狀態），包含十八界、十二處、五蘊，為九智所知，除了滅智之外，為六識所識別，欲界的一切隨眠都隨之增長。無尋唯伺地，包含三界、二處、五蘊，為九智所知，除了滅智之外，為一識所識別，遍行（遍行，指普遍存在的煩惱）以及修所斷（修所斷，指通過修行才能斷除的煩惱）的隨眠都隨之增長。無尋無伺地，包含十一界、十處、五蘊，為九智所知，除了滅智之外，為四識所識別，色界和無色界的一切隨眠都隨之增長。

【English Translation】 English version Therefore, 『suffering』 includes the fourteen dhātus (dhātu: elements constituting the world of experience), ten āyatanas (āyatana: sense organs and their objects), and five skandhas (skandha: aggregates constituting the individual). It is known by seven jñānas (jñāna: knowledge of truth), except for dharma-jñāna, nirodha-jñāna, and mārga-jñāna. It is recognized by four vijñānas (vijñāna: consciousness), and all anuśayas (anuśaya: latent defilements) increase with it. Suffering arising from saṃskāra-duḥkha (saṃskāra-duḥkha: suffering from impermanence) includes three dhātus, two āyatanas, and four skandhas. It is known by six jñānas, except for dharma-jñāna, para-citta-jñāna, nirodha-jñāna, and mārga-jñāna. It is recognized by one vijñāna, and not all anuśayas increase with it. Furthermore, unpleasant saṃskāras are 『suffering』 due to duḥkha-duḥkha (duḥkha-duḥkha: direct experience of pain), pleasant saṃskāras are 『suffering』 due to vipariṇāma-duḥkha (vipariṇāma-duḥkha: suffering from the change of happiness), and neither pleasant nor unpleasant saṃskāras are 『suffering』 due to saṃskāra-duḥkha. All these include eighteen dhātus, twelve āyatanas, and five skandhas. They are known by eight jñānas, except for nirodha-jñāna and mārga-jñāna. They are recognized by six vijñānas, and all anuśayas increase with them. Furthermore, duḥkha-vedanā (duḥkha-vedanā: unpleasant feeling) is 『suffering』 due to duḥkha-duḥkha, including one dhātu, one āyatana, and one skandha. It is known by seven jñānas, except for jāti-jñāna, nirodha-jñāna, and mārga-jñāna. It is recognized by one vijñāna, and all anuśayas of the kāma-dhātu (kāma-dhātu: realm of desire) increase with it. Sukha-vedanā (sukha-vedanā: pleasant feeling) is 『suffering』 due to vipariṇāma-duḥkha, including one dhātu, one āyatana, and one skandha. It is known by eight jñānas, except for nirodha-jñāna and mārga-jñāna. It is recognized by one vijñāna, and not all anuśayas increase with it, except for doubt (vicikitsā) associated with anāsrava-pratyaya (anāsrava-pratyaya: condition free from defilements) in the kāma-dhātu and its corresponding avidyā (avidyā: ignorance). All other anuśayas of the kāma-dhātu increase with it. Adukha-asukha-vedanā (adukha-asukha-vedanā: neither pleasant nor unpleasant feeling) is 『suffering』 due to saṃskāra-duḥkha, including one dhātu, one āyatana, and one skandha. It is known by eight jñānas, except for nirodha-jñāna and mārga-jñāna. It is recognized by one vijñāna, and all anuśayas increase with it. That which is with vitarka-vicāra (vitarka-vicāra: mental activity accompanied by gross and subtle thought) includes eight dhātus, two āyatanas, and four skandhas. It is known by nine jñānas, except for nirodha-jñāna. It is recognized by one vijñāna, and all anuśayas of the kāma-dhātu increase with it. That which is without vitarka but with vicāra includes three dhātus, two āyatanas, and four skandhas. It is known by nine jñānas, except for nirodha-jñāna. It is recognized by one vijñāna, and all anuśayas of the kāma-dhātu increase with it. That which is without vitarka and vicāra includes thirteen dhātus, twelve āyatanas, and five skandhas. It is known by ten jñānas. It is recognized by six vijñānas, and all āsrava-pratyaya (āsrava-pratyaya: condition related to defilements) anuśayas of the kāma-dhātu in the rūpa-dhātu (rūpa-dhātu: realm of form) and arūpa-dhātu (arūpa-dhātu: formless realm) increase with it. The bhūmi (bhūmi: level or state of existence) with vitarka-vicāra includes eighteen dhātus, twelve āyatanas, and five skandhas. It is known by nine jñānas, except for nirodha-jñāna. It is recognized by six vijñānas, and all anuśayas of the kāma-dhātu increase with it. The bhūmi without vitarka but with vicāra includes three dhātus, two āyatanas, and five skandhas. It is known by nine jñānas, except for nirodha-jñāna. It is recognized by one vijñāna, and the paribhava (paribhava: pervasive defilements) and bhāvanā-prahātavya (bhāvanā-prahātavya: defilements to be abandoned through cultivation) anuśayas increase with it. The bhūmi without vitarka and vicāra includes eleven dhātus, ten āyatanas, and five skandhas. It is known by nine jñānas, except for nirodha-jñāna. It is recognized by four vijñānas, and all anuśayas of the rūpa-dhātu and arūpa-dhātu increase with it.

色界一切隨眠隨增。

身業，二界二處一蘊攝，八智知除他心滅智，二識識，欲色界遍行及修所斷隨眠隨增。語業亦爾。意業，一界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。善業，三界三處二蘊攝，九智知除滅智，三識識，三界遍行及修所斷隨眠隨增。不善業，三界三處二蘊攝，七智知除類滅道智，三識識，欲界一切隨眠隨增。無記業，三界三處二蘊攝，八智知除滅道智，三識識，色無色界一切，欲界三部，及見集所斷遍行隨眠隨增。學業、無學業，一界一處二蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。非學非無學業，三界三處二蘊攝，八智知除滅道智，三識識，一切隨眠隨增。見所斷業，一界一處一蘊攝，八智知除滅道智，一識識，三界見所斷一切隨眠隨增。修所斷業，三界三處二蘊攝，八智知除滅道智，三識識，三界修所斷一切及遍行隨眠隨增。非所斷業，一界一處二蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。順現法受業、順次生受業、順后次受業，三界三處二蘊攝，八智知除滅道智，三識識，欲界一切，色無色界遍行，及修所斷隨眠隨增。順樂受業，三界三處二蘊攝，八智知除滅道智，三識識，欲色界遍行及修所斷隨眠隨增。順苦受業，三界三處二蘊攝，七智知除類滅道智，三

【現代漢語翻譯】現代漢語譯本一切隨眠（Sui Mian，煩惱的潛在狀態）都隨之增長。

身業（Shen Ye，身體的行為）：由二界（指欲界和色界），二處（指眼處和身處），一蘊（指色蘊）所攝。八智（指世俗智、法智、類智、苦智、集智、道智、盡智、他心智）能夠知曉，除了他心滅智。二識（指眼識和身識）能夠識別。欲界（Yu Jie，佛教宇宙觀中的慾望領域）的遍行（Bian Xing，普遍存在的煩惱）以及修所斷（Xiu Suo Duan，通過修行才能斷除的煩惱）的隨眠隨之增長。語業（Yu Ye，語言的行為）也是如此。意業（Yi Ye，思想的行為）：由一界（指三界），一處（指意處），一蘊（指識蘊）所攝。九智（指世俗智、法智、類智、苦智、集智、滅智、道智、盡智、他心智）能夠知曉，除了滅智。一識（指意識）能夠識別。一切隨眠隨之增長。善業（Shan Ye，好的行為）：由三界（指欲界、色界和無色界），三處（指眼處、身處和意處），二蘊（指色蘊和行蘊）所攝。九智慧夠知曉，除了滅智。三識（指眼識、身識和意識）能夠識別。三界（指欲界、色界和無色界）的遍行以及修所斷的隨眠隨之增長。不善業（Bu Shan Ye，不好的行為）：由三界，三處，二蘊所攝。七智（指世俗智、法智、類智、苦智、集智、道智、盡智）能夠知曉，除了類滅道智。三識能夠識別。欲界的一切隨眠隨之增長。無記業（Wu Ji Ye，非善非惡的行為）：由三界，三處，二蘊所攝。八智慧夠知曉，除了滅道智。三識能夠識別。色界（Se Jie，佛教宇宙觀中的物質領域）和無色界（Wu Se Jie，佛教宇宙觀中的無物質領域）的一切，欲界的三部（指見苦所斷、見集所斷、見滅所斷），以及見集所斷（Jian Ji Suo Duan，通過見道才能斷除的煩惱）的遍行隨眠隨之增長。學業（Xue Ye，還在學習中的行為）、無學業（Wu Xue Ye，已經完成學習的行為）：由一界，一處，二蘊所攝。七智慧夠知曉，除了苦集滅智。一識能夠識別。非隨眠隨之增長。非學非無學業（Fei Xue Fei Wu Xue Ye，既非學習中也非完成學習的行為）：由三界，三處，二蘊所攝。八智慧夠知曉，除了滅道智。三識能夠識別。一切隨眠隨之增長。見所斷業（Jian Suo Duan Ye，通過見道才能斷除的行為）：由一界，一處，一蘊所攝。八智慧夠知曉，除了滅道智。一識能夠識別。三界的見所斷的一切隨眠隨之增長。修所斷業：由三界，三處，二蘊所攝。八智慧夠知曉，除了滅道智。三識能夠識別。三界的修所斷的一切以及遍行隨眠隨之增長。非所斷業（Fei Suo Duan Ye，無法斷除的行為）：由一界，一處，二蘊所攝。七智慧夠知曉，除了苦集滅智。一識能夠識別。非隨眠隨之增長。順現法受業（Shun Xian Fa Shou Ye，導致今生感受果報的行為）、順次生受業（Shun Ci Sheng Shou Ye，導致來生感受果報的行為）、順后次受業（Shun Hou Ci Shou Ye，導致更後世感受果報的行為）：由三界，三處，二蘊所攝。八智慧夠知曉，除了滅道智。三識能夠識別。欲界的一切，色界和無色界的遍行，以及修所斷隨眠隨之增長。順樂受業（Shun Le Shou Ye，導致快樂感受的行為）：由三界，三處，二蘊所攝。八智慧夠知曉，除了滅道智。三識能夠識別。欲界的遍行以及修所斷隨眠隨之增長。順苦受業（Shun Ku Shou Ye，導致痛苦感受的行為）：由三界，三處，二蘊所攝。七智慧夠知曉，除了類滅道智。三

【English Translation】 English version All anusayas (Sui Mian, latent tendencies of afflictions) increase accordingly.

Karmas of body (Shen Ye, actions of the body): are included in two realms (referring to the Desire Realm and the Form Realm), two ayatanas (referring to the eye-ayatana and body-ayatana), and one skandha (referring to the rupa-skandha). Eight wisdoms (referring to mundane wisdom, dharma-wisdom, class-wisdom, suffering-wisdom, origination-wisdom, path-wisdom, cessation-wisdom, and other-minds-wisdom) can know, except for the cessation-of-other-minds-wisdom. Two consciousnesses (referring to eye-consciousness and body-consciousness) can recognize. The pervasive (Bian Xing, universally present afflictions) of the Desire Realm (Yu Jie, the realm of desire in Buddhist cosmology) and the anusayas to be abandoned by cultivation (Xiu Suo Duan, afflictions that can only be eliminated through cultivation) increase accordingly. Karmas of speech (Yu Ye, actions of speech) are also the same. Karmas of mind (Yi Ye, actions of thought): are included in one realm (referring to the three realms), one ayatana (referring to the mind-ayatana), and one skandha (referring to the vijnana-skandha). Nine wisdoms (referring to mundane wisdom, dharma-wisdom, class-wisdom, suffering-wisdom, origination-wisdom, cessation-wisdom, path-wisdom, cessation-wisdom, and other-minds-wisdom) can know, except for cessation-wisdom. One consciousness (referring to mind-consciousness) can recognize. All anusayas increase accordingly. Wholesome karmas (Shan Ye, good actions): are included in three realms (referring to the Desire Realm, the Form Realm, and the Formless Realm), three ayatanas (referring to the eye-ayatana, body-ayatana, and mind-ayatana), and two skandhas (referring to the rupa-skandha and samskara-skandha). Nine wisdoms can know, except for cessation-wisdom. Three consciousnesses (referring to eye-consciousness, body-consciousness, and mind-consciousness) can recognize. The pervasive of the three realms (referring to the Desire Realm, the Form Realm, and the Formless Realm) and the anusayas to be abandoned by cultivation increase accordingly. Unwholesome karmas (Bu Shan Ye, bad actions): are included in three realms, three ayatanas, and two skandhas. Seven wisdoms (referring to mundane wisdom, dharma-wisdom, class-wisdom, suffering-wisdom, origination-wisdom, path-wisdom, and cessation-wisdom) can know, except for class-cessation-path-wisdom. Three consciousnesses can recognize. All anusayas of the Desire Realm increase accordingly. Neutral karmas (Wu Ji Ye, neither good nor bad actions): are included in three realms, three ayatanas, and two skandhas. Eight wisdoms can know, except for cessation-path-wisdom. Three consciousnesses can recognize. Everything of the Form Realm (Se Jie, the realm of form in Buddhist cosmology) and the Formless Realm (Wu Se Jie, the realm of formlessness in Buddhist cosmology), the three divisions of the Desire Realm (referring to what is abandoned by seeing suffering, what is abandoned by seeing origination, and what is abandoned by seeing cessation), and the pervasive anusayas to be abandoned by seeing origination (Jian Ji Suo Duan, afflictions that can only be eliminated by seeing the path) increase accordingly. Karmas of learning (Xue Ye, actions of someone still learning), karmas of no-more-learning (Wu Xue Ye, actions of someone who has completed learning): are included in one realm, one ayatana, and two skandhas. Seven wisdoms can know, except for suffering-origination-cessation-wisdom. One consciousness can recognize. Non-anusayas increase accordingly. Karmas of neither learning nor no-more-learning (Fei Xue Fei Wu Xue Ye, actions that are neither learning nor completed learning): are included in three realms, three ayatanas, and two skandhas. Eight wisdoms can know, except for cessation-path-wisdom. Three consciousnesses can recognize. All anusayas increase accordingly. Karmas to be abandoned by seeing (Jian Suo Duan Ye, actions that can only be eliminated by seeing the path): are included in one realm, one ayatana, and one skandha. Eight wisdoms can know, except for cessation-path-wisdom. One consciousness can recognize. All anusayas to be abandoned by seeing of the three realms increase accordingly. Karmas to be abandoned by cultivation: are included in three realms, three ayatanas, and two skandhas. Eight wisdoms can know, except for cessation-path-wisdom. Three consciousnesses can recognize. All anusayas to be abandoned by cultivation of the three realms and the pervasive anusayas increase accordingly. Karmas not to be abandoned (Fei Suo Duan Ye, actions that cannot be eliminated): are included in one realm, one ayatana, and two skandhas. Seven wisdoms can know, except for suffering-origination-cessation-wisdom. One consciousness can recognize. Non-anusayas increase accordingly. Karmas ripening in the present life (Shun Xian Fa Shou Ye, actions that lead to experiencing consequences in the present life), karmas ripening in the next life (Shun Ci Sheng Shou Ye, actions that lead to experiencing consequences in the next life), karmas ripening in subsequent lives (Shun Hou Ci Shou Ye, actions that lead to experiencing consequences in later lives): are included in three realms, three ayatanas, and two skandhas. Eight wisdoms can know, except for cessation-path-wisdom. Three consciousnesses can recognize. Everything of the Desire Realm, the pervasive of the Form Realm and the Formless Realm, and the anusayas to be abandoned by cultivation increase accordingly. Karmas leading to pleasant feelings (Shun Le Shou Ye, actions that lead to pleasant experiences): are included in three realms, three ayatanas, and two skandhas. Eight wisdoms can know, except for cessation-path-wisdom. Three consciousnesses can recognize. The pervasive of the Desire Realm and the anusayas to be abandoned by cultivation increase accordingly. Karmas leading to painful feelings (Shun Ku Shou Ye, actions that lead to painful experiences): are included in three realms, three ayatanas, and two skandhas. Seven wisdoms can know, except for class-cessation-path-wisdom. Three

識識，欲界一切隨眠隨增。順不苦不樂業，一界一處二蘊攝，七智知除法滅道智，一識識，色無色界遍行及修所斷隨眠隨增。身念住，十一界十一處一蘊攝，八智知除他心滅智，六識識，欲色界遍行及修所斷隨眠隨增。受念住，一界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。心念住，七界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。法念住，一界一處二蘊攝，十智知，一識識，一切隨眠隨增。複次身受心法增上所起善有漏無漏道，三界二處五蘊攝，九智知除滅智，一識識，三界遍行及修所斷隨眠隨增。複次緣身受心法所起善有漏無漏慧，一界一處一蘊攝，九智知除滅智，一識識，三界遍行及修所斷隨眠隨增。四正斷、四神足，三界二處五蘊攝，九智知除滅智，一識識，三界遍行及修所斷隨眠隨增。四靜慮，三界二處五蘊攝，九智知除滅智，一識識，色界遍行及修所斷隨眠隨增。苦集聖諦，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。滅聖諦，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。道聖諦，三界二處五蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。四無量，三界二處五蘊攝，七智知除法滅道智，一識識，色界遍行及修所斷隨眠隨增。空無邊處、識無邊

處、無所有處，三界二處四蘊攝，七智知除法他心滅智，一識識，無色界一切隨眠隨增。非想非非想處，三界二處四蘊攝，六智知除法他心滅道智，一識識，無色界一切隨眠隨增。四聖種，三界二處五蘊攝，九智知除滅智，一識識，三界遍行及修所斷隨眠隨增。有為四沙門果，三界二處五蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。無為四沙門果，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。法智，一界一處一蘊攝，六智知除類苦集滅智，一識識，非隨眠隨增。類智，一界一處一蘊攝，六智知除法苦集滅智，一識識，非隨眠隨增。他心智，一界一處一蘊攝，九智知除滅智，一識識，色界遍行及修所斷隨眠隨增。世俗智，一界一處一蘊攝，八智知除滅道智，一識識，除無漏緣見諸餘一切隨眠隨增。苦集滅道智，一界一處一蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。法無礙解，一界一處一蘊攝，八智知除滅道智，一識識，欲色界遍行及修所斷隨眠隨增。詞無礙解亦爾。義無礙解，一界一處一蘊攝，九智知除滅智，一識識，三界遍行及修所斷隨眠隨增。辯無礙解亦爾。

因緣，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。等無間緣，八界二處四蘊攝，九智知除滅智，一

識識，一切隨眠隨增。所緣緣增上緣，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。段食，三界三處一蘊攝，六智知除類他心滅道智，四識識，欲界遍行及修所斷隨眠隨增。觸食、意思食，一界一處一蘊攝，八智知除滅道智，一識識，一切隨眠隨增。識食，七界一處一蘊攝，八智知除滅道智，一識識，一切隨眠隨增。

欲瀑流，一界一處一蘊攝，七智知除類滅道智，一識識，欲界一切隨眠隨增。有瀑流，一界一處一蘊攝，七智知除法滅道智，一識識，色無色界一切隨眠隨增。見瀑流，一界一處一蘊攝，八智知除滅道智，一識識，三界見所斷有漏緣，及見相應無漏緣無明隨眠隨增。無明瀑流，一界一處一蘊攝，八智知除滅道智，一識識，除無漏緣無明諸餘一切隨眠隨增。如四瀑流，四軛亦爾。欲取，一界一處一蘊攝，七智知除類滅道智，一識識，欲界一切隨眠隨增。見取，一界一處一蘊攝，八智知除滅道智，一識識，三界見所斷有漏緣，及無漏緣見相應無明隨眠隨增。戒禁取，一界一處一蘊攝，八智知除滅道智，一識識，三界見苦所斷一切，見集所斷遍行、見道所斷有漏緣隨眠隨增。我語取，一界一處一蘊攝，七智知除法滅道智，一識識，色無色界一切隨眠隨增。過去法、未來法、現在法，十八界十二

處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。非過去非未來非現在法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。欲界系法，十八界十二處五蘊攝，七智知除類滅道智，六識識，欲界一切隨眠隨增。色界系法，十四界十處五蘊攝，七智知除法滅道智，四識識，色界一切隨眠隨增。無色界系法，三界二處四蘊攝，六智知除法他心滅道智，一識識，無色界一切隨眠隨增。不繫法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。善為因法，十八界十二處五蘊攝，九智知除滅智，六識識，三界遍行及修所斷隨眠隨增。不善為因法，十八界十二處五蘊攝，七智知除類滅道智，六識識，欲界一切隨眠隨增。無記為因法，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。非善為因非不善為因非無記為因法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。緣有所緣法，三界二處四蘊攝，九智知除滅智，一識識，三界有為緣隨眠隨增。緣無所緣法，八界二處四蘊攝，九智知除滅智，一識識，一切隨眠隨增。緣有所緣緣無所緣法，三界二處四蘊攝，九智知除滅智，一識識，三界有為緣隨眠隨增。非緣有所緣非緣無所緣法，十一界十一處二蘊攝，九智知除他心智，六識

【現代漢語翻譯】現代漢語譯本處五蘊（色、受、想、行、識五種聚合）所攝，九智（世俗智、法智、類智、苦智、集智、滅智、道智、盡智、無生智）中，滅智所知，六識（眼識、耳識、鼻識、舌識、身識、意識）所識，一切隨眠（貪、嗔、癡、慢、疑、不正見）隨增。非過去、非未來、非現在之法，一界（法界）一處（法處）非五蘊所攝，六智知除他心智、苦智、集智、道智，一識（意識）所識，非隨眠隨增。欲界系法，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）十二處（眼處、耳處、鼻處、舌處、身處、意處、色處、聲處、香處、味處、觸處、法處）五蘊所攝，七智知除類智、滅智、道智，六識所識，欲界一切隨眠隨增。 系法，十四界十處五蘊所攝，七智知除法智、滅智、道智，四識（眼識、耳識、鼻識、舌識）所識，一切隨眠隨增。無系法，三界（欲界、色界、無色界）二處（意處、法處）四蘊（受、想、行、識）所攝，六智知除法智、他心智、滅智、道智，一識（意識）所識，無一切隨眠隨增。不繫法，三界二處五蘊所攝，八智知除苦智、集智，一識（意識）所識，非隨眠隨增。善為因之法，十八界十二處五蘊所攝，九智知除滅智，六識所識，三界遍行及修所斷隨眠隨增。不善為因之法，十八界十二處五蘊所攝，七智知除類智、滅智、道智，六識所識，欲界一切隨眠隨增。無記為因之法，十八界十二處五蘊所攝，八智知除滅智、道智，六識所識，一切隨眠隨增。非善為因、非不善為因、非無記為因之法，一界一處非五蘊所攝，六智知除他心智、苦智、集智、道智，一識（意識）所識，非隨眠隨增。緣有所緣之法，三界二處四蘊所攝，九智知除滅智，一識（意識）所識，三界有為緣隨眠隨增。緣無所緣之法，八界二處四蘊所攝，九智知除滅智，一識（意識）所識，一切隨眠隨增。緣有所緣、緣無所緣之法，三界二處四蘊所攝，九智知除滅智，一識（意識）所識，三界有為緣隨眠隨增。非緣有所緣、非緣無所緣之法，十一界十一處二蘊（受、想）所攝，九智知除他心智，六識

【English Translation】 English version Included within the five skandhas (form, feeling, perception, mental formations, consciousness), known by the Nirodha-jnana (knowledge of cessation) among the nine jnanas (worldly knowledge, knowledge of dharma, inferential knowledge, knowledge of suffering, knowledge of origin, knowledge of cessation, knowledge of the path, knowledge of exhaustion, knowledge of non-arising), cognized by the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), all anusayas (latent tendencies) increase. Dharmas that are neither past, nor future, nor present, one dhatu (dharma-dhatu) and one ayatana (dharma-ayatana) not included within the five skandhas, known by six jnanas excluding para-citta-jnana (knowledge of others' minds), duhkha-jnana (knowledge of suffering), samudaya-jnana (knowledge of origin), and marga-jnana (knowledge of the path), cognized by one consciousness (mind-consciousness), anusayas do not increase. Dharmas bound to the kama-dhatu (desire realm), included within the eighteen dhatus (eye-dhatu, ear-dhatu, nose-dhatu, tongue-dhatu, body-dhatu, mind-dhatu, rupa-dhatu, sabda-dhatu, gandha-dhatu, rasa-dhatu, sparsa-dhatu, dharma-dhatu, eye-consciousness-dhatu, ear-consciousness-dhatu, nose-consciousness-dhatu, tongue-consciousness-dhatu, body-consciousness-dhatu, mind-consciousness-dhatu), twelve ayatanas (eye-ayatana, ear-ayatana, nose-ayatana, tongue-ayatana, body-ayatana, mind-ayatana, rupa-ayatana, sabda-ayatana, gandha-ayatana, rasa-ayatana, sparsa-ayatana, dharma-ayatana), and five skandhas, known by seven jnanas excluding anvaya-jnana (inferential knowledge), nirodha-jnana (knowledge of cessation), and marga-jnana (knowledge of the path), cognized by the six consciousnesses, all anusayas of the kama-dhatu increase. Bound dharmas, included within the fourteen dhatus, ten ayatanas, and five skandhas, known by seven jnanas excluding dharma-jnana (knowledge of dharma), nirodha-jnana (knowledge of cessation), and marga-jnana (knowledge of the path), cognized by four consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness), all anusayas increase. Unbound dharmas, included within the three dhatus (kama-dhatu, rupa-dhatu, arupa-dhatu), two ayatanas (mind-ayatana, dharma-ayatana), and four skandhas (feeling, perception, mental formations, consciousness), known by six jnanas excluding dharma-jnana (knowledge of dharma), para-citta-jnana (knowledge of others' minds), nirodha-jnana (knowledge of cessation), and marga-jnana (knowledge of the path), cognized by one consciousness (mind-consciousness), no anusayas increase. Unbound dharmas, included within the three dhatus, two ayatanas, and five skandhas, known by eight jnanas excluding duhkha-jnana (knowledge of suffering) and samudaya-jnana (knowledge of origin), cognized by one consciousness (mind-consciousness), anusayas do not increase. Dharmas with good as their cause, included within the eighteen dhatus, twelve ayatanas, and five skandhas, known by nine jnanas excluding nirodha-jnana (knowledge of cessation), cognized by the six consciousnesses, the anusayas that pervade the three dhatus and are abandoned by cultivation increase. Dharmas with unwholesome as their cause, included within the eighteen dhatus, twelve ayatanas, and five skandhas, known by seven jnanas excluding anvaya-jnana (inferential knowledge), nirodha-jnana (knowledge of cessation), and marga-jnana (knowledge of the path), cognized by the six consciousnesses, all anusayas of the kama-dhatu increase. Dharmas with neutral as their cause, included within the eighteen dhatus, twelve ayatanas, and five skandhas, known by eight jnanas excluding nirodha-jnana (knowledge of cessation) and marga-jnana (knowledge of the path), cognized by the six consciousnesses, all anusayas increase. Dharmas that are neither caused by good, nor caused by unwholesome, nor caused by neutral, one dhatu and one ayatana not included within the five skandhas, known by six jnanas excluding para-citta-jnana (knowledge of others' minds), duhkha-jnana (knowledge of suffering), samudaya-jnana (knowledge of origin), and marga-jnana (knowledge of the path), cognized by one consciousness (mind-consciousness), anusayas do not increase. Dharmas with an object, included within the three dhatus, two ayatanas, and four skandhas, known by nine jnanas excluding nirodha-jnana (knowledge of cessation), cognized by one consciousness (mind-consciousness), the anusayas conditioned by the conditioned in the three dhatus increase. Dharmas without an object, included within the eight dhatus, two ayatanas, and four skandhas, known by nine jnanas excluding nirodha-jnana (knowledge of cessation), cognized by one consciousness (mind-consciousness), all anusayas increase. Dharmas with an object and without an object, included within the three dhatus, two ayatanas, and four skandhas, known by nine jnanas excluding nirodha-jnana (knowledge of cessation), cognized by one consciousness (mind-consciousness), the anusayas conditioned by the conditioned in the three dhatus increase. Dharmas that are neither with an object nor without an object, included within the eleven dhatus, eleven ayatanas, and two skandhas (feeling, perception), known by nine jnanas excluding para-citta-jnana (knowledge of others' minds), six consciousnesses

識，三界有漏緣隨眠隨增。色蘊，十一界十一處一蘊攝，八智知除他心滅智，六識識，欲色界遍行及修所斷隨眠隨增。受蘊，一界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。想蘊行蘊亦爾。識蘊，七界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。色取蘊，十一界十一處一蘊攝，七智知除他心滅道智，六識識，欲色界遍行及修所斷隨眠隨增。受取蘊，一界一處一蘊攝，八智知除滅道智，一識識，一切隨眠隨增。想取蘊、行取蘊亦爾。識取蘊，七界一處一蘊攝，八智知除滅道智，一識識，一切隨眠隨增。地獄趣，十八界十二處五蘊攝，七智知除類滅道智，六識識，欲界一切隨眠隨增。傍生趣、鬼趣、人趣亦爾。天趣，十八界十二處五蘊攝，八智知除滅道智，六識識，三界一切隨眠隨增。見苦所斷煩惱部，一界一處一蘊攝，八智知除滅道智，一識識，三界見苦所斷一切及見集所斷遍行隨眠隨增。見集所斷煩惱部，一界一處一蘊攝，八智知除滅道智，一識識，三界見集所斷一切及見苦所斷遍行隨眠隨增。見滅所斷煩惱部，一界一處一蘊攝，八智知除滅道智，一識識，三界見滅所斷一切及遍行隨眠隨增。見道所斷煩惱部，一界一處一蘊攝，八智知除滅道智，一識識，三界見道所斷一切及遍行隨眠隨增。修所斷

【現代漢語翻譯】現代漢語譯本識，在三界中，由於有漏的因緣，隨逐潛在的煩惱而增長。色蘊（rupa-skandha，色之積聚），包含十一界、十一處和一個蘊，被八種智慧所知，除了他心智和滅智。六種識能識別它，並且欲界和普遍存在的以及修所斷的潛在煩惱隨之增長。受蘊（vedana-skandha，感受之積聚），包含一界、一處和一個蘊，被九種智慧所知，除了滅智。一種識能識別它，並且一切潛在的煩惱隨之增長。想蘊（samjna-skandha，想之積聚）和行蘊（samskara-skandha，行之積聚）也是如此。識蘊（vijnana-skandha，識之積聚），包含七界、一處和一個蘊，被九種智慧所知，除了滅智。一種識能識別它，並且一切潛在的煩惱隨之增長。色取蘊（rupa-upadana-skandha，執取色之積聚），包含十一界、十一處和一個蘊，被七種智慧所知，除了他心智、滅智和道智。六種識能識別它，並且欲界和普遍存在的以及修所斷的潛在煩惱隨之增長。受取蘊（vedana-upadana-skandha，執取感受之積聚），包含一界、一處和一個蘊，被八種智慧所知，除了滅智和道智。一種識能識別它，並且一切潛在的煩惱隨之增長。想取蘊（samjna-upadana-skandha，執取想之積聚）和行取蘊（samskara-upadana-skandha，執取行之積聚）也是如此。識取蘊（vijnana-upadana-skandha，執取識之積聚），包含七界、一處和一個蘊，被八種智慧所知，除了滅智和道智。一種識能識別它，並且一切潛在的煩惱隨之增長。地獄趣（naraka-gati，地獄道），包含十八界、十二處和五蘊，被七種智慧所知，除了類智、滅智和道智。六種識能識別它，並且欲界的一切潛在煩惱隨之增長。傍生趣（tiryagyoni-gati，畜生道）、鬼趣（preta-gati，餓鬼道）、人趣（manusya-gati，人道）也是如此。天趣（deva-gati，天道），包含十八界、十二處和五蘊，被八種智慧所知，除了滅智和道智。六種識能識別它，並且三界的一切潛在煩惱隨之增長。見苦所斷煩惱部（darsana-prahātavya-duhkha-hetuka，見苦所斷的煩惱），包含一界、一處和一個蘊，被八種智慧所知，除了滅智和道智。一種識能識別它，並且三界見苦所斷的一切以及見集所斷的普遍存在的潛在煩惱隨之增長。見集所斷煩惱部（darsana-prahātavya-samudaya-hetuka，見集所斷的煩惱），包含一界、一處和一個蘊，被八種智慧所知，除了滅智和道智。一種識能識別它，並且三界見集所斷的一切以及見苦所斷的普遍存在的潛在煩惱隨之增長。見滅所斷煩惱部（darsana-prahātavya-nirodha-hetuka，見滅所斷的煩惱），包含一界、一處和一個蘊，被八種智慧所知，除了滅智和道智。一種識能識別它，並且三界見滅所斷的一切以及普遍存在的潛在煩惱隨之增長。見道所斷煩惱部（darsana-prahātavya-marga-hetuka，見道所斷的煩惱），包含一界、一處和一個蘊，被八種智慧所知，除了滅智和道智。一種識能識別它，並且三界見道所斷的一切以及普遍存在的潛在煩惱隨之增長。修所斷

【English Translation】 English version Consciousness (vijnana), in the three realms, increases due to conditioned defilements (asrava) and latent tendencies (anusaya). The form aggregate (rupa-skandha), comprised of eleven realms, eleven sense bases, and one aggregate, is known by eight wisdoms, excluding the wisdom of knowing others' minds (paracitta-jnana) and the wisdom of cessation (nirodha-jnana). Six consciousnesses cognize it, and the latent tendencies of the desire realm (kama-dhatu), those that are pervasive (sarvatraga), and those abandoned through cultivation (bhavana-prahātavya) increase along with it. The feeling aggregate (vedana-skandha), comprised of one realm, one sense base, and one aggregate, is known by nine wisdoms, excluding the wisdom of cessation. One consciousness cognizes it, and all latent tendencies increase along with it. The perception aggregate (samjna-skandha) and the mental formation aggregate (samskara-skandha) are also like this. The consciousness aggregate (vijnana-skandha), comprised of seven realms, one sense base, and one aggregate, is known by nine wisdoms, excluding the wisdom of cessation. One consciousness cognizes it, and all latent tendencies increase along with it. The aggregate of grasping at form (rupa-upadana-skandha), comprised of eleven realms, eleven sense bases, and one aggregate, is known by seven wisdoms, excluding the wisdom of knowing others' minds, the wisdom of cessation, and the wisdom of the path (marga-jnana). Six consciousnesses cognize it, and the latent tendencies of the desire realm, those that are pervasive, and those abandoned through cultivation increase along with it. The aggregate of grasping at feeling (vedana-upadana-skandha), comprised of one realm, one sense base, and one aggregate, is known by eight wisdoms, excluding the wisdom of cessation and the wisdom of the path. One consciousness cognizes it, and all latent tendencies increase along with it. The aggregate of grasping at perception (samjna-upadana-skandha) and the aggregate of grasping at mental formations (samskara-upadana-skandha) are also like this. The aggregate of grasping at consciousness (vijnana-upadana-skandha), comprised of seven realms, one sense base, and one aggregate, is known by eight wisdoms, excluding the wisdom of cessation and the wisdom of the path. One consciousness cognizes it, and all latent tendencies increase along with it. The hell realm (naraka-gati), comprised of eighteen realms, twelve sense bases, and five aggregates, is known by seven wisdoms, excluding the wisdom of class (jati-jnana), the wisdom of cessation, and the wisdom of the path. Six consciousnesses cognize it, and all latent tendencies of the desire realm increase along with it. The animal realm (tiryagyoni-gati), the ghost realm (preta-gati), and the human realm (manusya-gati) are also like this. The heaven realm (deva-gati), comprised of eighteen realms, twelve sense bases, and five aggregates, is known by eight wisdoms, excluding the wisdom of cessation and the wisdom of the path. Six consciousnesses cognize it, and all latent tendencies of the three realms increase along with it. The division of afflictions abandoned by seeing suffering (darsana-prahātavya-duhkha-hetuka), comprised of one realm, one sense base, and one aggregate, is known by eight wisdoms, excluding the wisdom of cessation and the wisdom of the path. One consciousness cognizes it, and all afflictions abandoned by seeing suffering in the three realms, as well as the pervasive latent tendencies abandoned by seeing the origin (samudaya), increase along with it. The division of afflictions abandoned by seeing the origin (darsana-prahātavya-samudaya-hetuka), comprised of one realm, one sense base, and one aggregate, is known by eight wisdoms, excluding the wisdom of cessation and the wisdom of the path. One consciousness cognizes it, and all afflictions abandoned by seeing the origin in the three realms, as well as the pervasive latent tendencies abandoned by seeing suffering, increase along with it. The division of afflictions abandoned by seeing cessation (darsana-prahātavya-nirodha-hetuka), comprised of one realm, one sense base, and one aggregate, is known by eight wisdoms, excluding the wisdom of cessation and the wisdom of the path. One consciousness cognizes it, and all afflictions abandoned by seeing cessation in the three realms, as well as the pervasive latent tendencies, increase along with it. The division of afflictions abandoned by seeing the path (darsana-prahātavya-marga-hetuka), comprised of one realm, one sense base, and one aggregate, is known by eight wisdoms, excluding the wisdom of cessation and the wisdom of the path. One consciousness cognizes it, and all afflictions abandoned by seeing the path in the three realms, as well as the pervasive latent tendencies, increase along with it. Abandoned through cultivation (bhavana-prahātavya)

煩惱部，一界一處一蘊攝，八智知除滅道智，一識識，三界修所斷一切及遍行隨眠隨增。色法，十一界十一處一蘊攝，八智知除他心滅智，六識識，欲色界遍行及修所斷隨眠隨增。心法，七界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。心所法，一界一處三蘊攝，九智知除滅智，一識識，一切隨眠隨增。心不相應行法，一界一處一蘊攝，八智知除他心滅智，一識識，三界有漏緣隨眠隨增。無為法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。

地界，一界一處一蘊攝，七智知除他心滅道智，二識識，欲色界遍行及修所斷隨眠隨增。水、火、風、空界亦爾。識界，七界一處一蘊攝，八智知除滅道智，一識識，一切隨眠隨增。見苦所斷法，三界二處四蘊攝，八智知除滅道智，一識識，三界見苦所斷一切及見集所斷遍行隨眠隨增。見集所斷法，三界二處四蘊攝，八智知除滅道智，一識識，三界見集所斷一切及見苦所斷遍行隨眠隨增。見滅所斷法，三界二處四蘊攝，八智知除滅道智，一識識，三界見滅所斷一切及遍行隨眠隨增。見道所斷法，三界二處四蘊攝，八智知除滅道智，一識識，三界見道所斷一切及遍行隨眠隨增。修所斷法，十八界十二處五蘊攝，八智知除滅道智，六識識，三界修所

【現代漢語翻譯】現代漢語譯本煩惱法（Klesha），被包含在一個界、一個處、一個蘊中，八種智慧可以知曉並去除它，即滅道智（Nirodha-marga-jnana），一種識可以識別它，它會隨著三界中修所斷的一切煩惱以及遍行隨眠（Sarvatraga-anusaya）而增長。色法（Rupa），被包含在十一個界、十一個處、一個蘊中，八種智慧可以知曉並去除它，即他心智（Paracitta-jnana）和滅智（Nirodha-jnana），六種識可以識別它，它會隨著欲界遍行煩惱以及修所斷隨眠而增長。心法（Citta），被包含在七個界、一個處、一個蘊中，九種智慧可以知曉並去除它，即滅智（Nirodha-jnana），一種識可以識別它，它會隨著一切隨眠而增長。心所法（Caitasika），被包含在一個界、一個處、三個蘊中，九種智慧可以知曉並去除它，即滅智（Nirodha-jnana），一種識可以識別它，它會隨著一切隨眠而增長。心不相應行法（Citta-viprayukta-samskara），被包含在一個界、一個處、一個蘊中，八種智慧可以知曉並去除它，即他心智（Paracitta-jnana）和滅智（Nirodha-jnana），一種識可以識別它，它會隨著三界中有漏緣的隨眠而增長。無為法（Asamskrta），被包含在一個界、一個處中，不屬於任何蘊，六種智慧可以知曉並去除它，即他心智（Paracitta-jnana）、苦智（Duhkha-jnana）、集智（Samudaya-jnana）和道智（Marga-jnana），一種識可以識別它，它不會隨著隨眠而增長。

地界（Prthvi-dhatu），被包含在一個界、一個處、一個蘊中，七種智慧可以知曉並去除它，即他心智（Paracitta-jnana）、滅智（Nirodha-jnana）和道智（Marga-jnana），兩種識可以識別它，它會隨著欲界遍行煩惱以及修所斷隨眠而增長。水界（Ap-dhatu）、火界（Tejo-dhatu）、風界（Vayu-dhatu）、空界（Akasa-dhatu）也是如此。識界（Vijnana-dhatu），被包含在七個界、一個處、一個蘊中，八種智慧可以知曉並去除它，即滅智（Nirodha-jnana）和道智（Marga-jnana），一種識可以識別它，它會隨著一切隨眠而增長。見苦所斷法（Duhkha-darsana-prahata-dharma），被包含在三個界、兩個處、四個蘊中，八種智慧可以知曉並去除它，即滅智（Nirodha-jnana）和道智（Marga-jnana），一種識可以識別它，它會隨著三界中見苦所斷的一切煩惱以及見集所斷的遍行隨眠而增長。見集所斷法（Samudaya-darsana-prahata-dharma），被包含在三個界、兩個處、四個蘊中，八種智慧可以知曉並去除它，即滅智（Nirodha-jnana）和道智（Marga-jnana），一種識可以識別它，它會隨著三界中見集所斷的一切煩惱以及見苦所斷的遍行隨眠而增長。見滅所斷法（Nirodha-darsana-prahata-dharma），被包含在三個界、兩個處、四個蘊中，八種智慧可以知曉並去除它，即滅智（Nirodha-jnana）和道智（Marga-jnana），一種識可以識別它，它會隨著三界中見滅所斷的一切煩惱以及遍行隨眠而增長。見道所斷法（Marga-darsana-prahata-dharma），被包含在三個界、兩個處、四個蘊中，八種智慧可以知曉並去除它，即滅智（Nirodha-jnana）和道智（Marga-jnana），一種識可以識別它，它會隨著三界中見道所斷的一切煩惱以及遍行隨眠而增長。修所斷法（Bhavana-prahata-dharma），被包含在十八個界、十二個處、五個蘊中，八種智慧可以知曉並去除它，即滅智（Nirodha-jnana）和道智（Marga-jnana），六種識可以識別它，它會隨著三界中修所斷的...

【English Translation】 English version Kleshas (Afflictions), are included within one Dhatu (element), one Ayatana (sense base), and one Skandha (aggregate), and are known and removed by eight Jnanas (wisdoms), namely Nirodha-marga-jnana (knowledge of cessation and the path), and are cognized by one Vijnana (consciousness). They increase with all afflictions that are abandoned through cultivation in the three realms, as well as Sarvatraga-anusaya (pervasive latent tendencies). Rupa (Form), is included within eleven Dhatus, eleven Ayatanas, and one Skandha, and is known and removed by eight Jnanas, namely Paracitta-jnana (knowledge of others' minds) and Nirodha-jnana (knowledge of cessation), and is cognized by six Vijnanas. It increases with the pervasive afflictions of the desire realm and the latent tendencies abandoned through cultivation. Citta (Mind), is included within seven Dhatus, one Ayatana, and one Skandha, and is known and removed by nine Jnanas, namely Nirodha-jnana (knowledge of cessation), and is cognized by one Vijnana. It increases with all latent tendencies. Caitasikas (Mental Factors), are included within one Dhatu, one Ayatana, and three Skandhas, and are known and removed by nine Jnanas, namely Nirodha-jnana (knowledge of cessation), and are cognized by one Vijnana. They increase with all latent tendencies. Citta-viprayukta-samskaras (Formations Disassociated from Mind), are included within one Dhatu, one Ayatana, and one Skandha, and are known and removed by eight Jnanas, namely Paracitta-jnana (knowledge of others' minds) and Nirodha-jnana (knowledge of cessation), and are cognized by one Vijnana. They increase with the latent tendencies associated with defiled conditions in the three realms. Asamskrta (Unconditioned Dharmas), are included within one Dhatu and one Ayatana, and are not included in any Skandha, and are known and removed by six Jnanas, namely Paracitta-jnana (knowledge of others' minds), Duhkha-jnana (knowledge of suffering), Samudaya-jnana (knowledge of the origin), and Marga-jnana (knowledge of the path), and are cognized by one Vijnana. They do not increase with latent tendencies.

Prthvi-dhatu (Earth Element), is included within one Dhatu, one Ayatana, and one Skandha, and is known and removed by seven Jnanas, namely Paracitta-jnana (knowledge of others' minds), Nirodha-jnana (knowledge of cessation), and Marga-jnana (knowledge of the path), and is cognized by two Vijnanas. It increases with the pervasive afflictions of the desire realm and the latent tendencies abandoned through cultivation. The same applies to Ap-dhatu (Water Element), Tejo-dhatu (Fire Element), Vayu-dhatu (Wind Element), and Akasa-dhatu (Space Element). Vijnana-dhatu (Consciousness Element), is included within seven Dhatus, one Ayatana, and one Skandha, and is known and removed by eight Jnanas, namely Nirodha-jnana (knowledge of cessation) and Marga-jnana (knowledge of the path), and is cognized by one Vijnana. It increases with all latent tendencies. Duhkha-darsana-prahata-dharmas (Dharmas Abandoned by Seeing Suffering), are included within three Dhatus, two Ayatanas, and four Skandhas, and are known and removed by eight Jnanas, namely Nirodha-jnana (knowledge of cessation) and Marga-jnana (knowledge of the path), and are cognized by one Vijnana. They increase with all afflictions abandoned by seeing suffering in the three realms, as well as the pervasive latent tendencies abandoned by seeing the origin. Samudaya-darsana-prahata-dharmas (Dharmas Abandoned by Seeing the Origin), are included within three Dhatus, two Ayatanas, and four Skandhas, and are known and removed by eight Jnanas, namely Nirodha-jnana (knowledge of cessation) and Marga-jnana (knowledge of the path), and are cognized by one Vijnana. They increase with all afflictions abandoned by seeing the origin in the three realms, as well as the pervasive latent tendencies abandoned by seeing suffering. Nirodha-darsana-prahata-dharmas (Dharmas Abandoned by Seeing Cessation), are included within three Dhatus, two Ayatanas, and four Skandhas, and are known and removed by eight Jnanas, namely Nirodha-jnana (knowledge of cessation) and Marga-jnana (knowledge of the path), and are cognized by one Vijnana. They increase with all afflictions abandoned by seeing cessation in the three realms, as well as pervasive latent tendencies. Marga-darsana-prahata-dharmas (Dharmas Abandoned by Seeing the Path), are included within three Dhatus, two Ayatanas, and four Skandhas, and are known and removed by eight Jnanas, namely Nirodha-jnana (knowledge of cessation) and Marga-jnana (knowledge of the path), and are cognized by one Vijnana. They increase with all afflictions abandoned by seeing the path in the three realms, as well as pervasive latent tendencies. Bhavana-prahata-dharmas (Dharmas Abandoned by Cultivation), are included within eighteen Dhatus, twelve Ayatanas, and five Skandhas, and are known and removed by eight Jnanas, namely Nirodha-jnana (knowledge of cessation) and Marga-jnana (knowledge of the path), and are cognized by six Vijnanas. They increase with those abandoned by cultivation in the three realms...

斷一切及遍行隨眠隨增。非所斷法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。

欲貪隨眠及瞋隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，欲界有漏緣隨眠隨增。有貪隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，色無色界有漏緣隨眠隨增。慢隨眠，一界一處一蘊攝，八智知除滅道智，一識識，三界有漏緣隨眠隨增。無明隨眠，一界一處一蘊攝，八智知除滅道智，一識識，除無漏緣無明，諸餘一切隨眠隨增。見隨眠，一界一處一蘊攝，八智知除滅道智，一識識，三界見所斷有漏緣及無漏緣見相應無明隨眠隨增。疑隨眠，一界一處一蘊攝，八智知除滅道智，一識識，三界見所斷有漏緣及無漏緣疑相應無明隨眠隨增。

初識住，十八界十二處五蘊攝，七智知除類滅道智，六識識，欲界一切隨眠隨增。第二識住，十四界十處五蘊攝，七智知除法滅道智，四識識，色界一切隨眠隨增。第三、第四識住，十一界十處五蘊攝，七智知除法滅道智，四識識，色界一切隨眠隨增。第五、第六、第七識住，三界二處四蘊攝，六智知除法他心滅道智，一識識，無色界一切隨眠隨增。

說一切有部品類足論卷第九大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿

【現代漢語翻譯】現代漢語譯本：斷滅一切及普遍存在的煩惱（隨眠），這些煩惱會不斷增長（隨增）。不是需要斷滅的法，包括三界（欲界、色界、無色界）中的兩個處（意處、法處）和五蘊（色、受、想、行、識），八種智慧（八智）可以認知並去除，除了苦智和集智，一種識（一識）可以識別，不是煩惱增長的原因。

欲貪煩惱（欲貪隨眠）和嗔恨煩惱（瞋隨眠），包含在一界（欲界）一處（意處）一蘊（識蘊）中，七種智慧（七智）可以認知並去除，除了類智、滅智和道智，一種識（一識）可以識別，欲界中與有漏法相關的因緣是這些煩惱增長的原因。有貪煩惱（有貪隨眠），包含在一界（色界、無色界）一處（意處）一蘊（識蘊）中，七種智慧（七智）可以認知並去除，除了法智、滅智和道智，一種識（一識）可以識別，色界和無色界中與有漏法相關的因緣是這些煩惱增長的原因。我慢煩惱（慢隨眠），包含在一界（三界）一處（意處）一蘊（識蘊）中，八種智慧（八智）可以認知並去除，除了滅智和道智，一種識（一識）可以識別，三界中與有漏法相關的因緣是這些煩惱增長的原因。無明煩惱（無明隨眠），包含在一界（三界）一處（意處）一蘊（識蘊）中，八種智慧（八智）可以認知並去除，除了滅智和道智，一種識（一識）可以識別，除了與無漏法相關的因緣，其餘一切煩惱都會增長。

見解上的煩惱（見隨眠），包含在一界（三界）一處（意處）一蘊（識蘊）中，八種智慧（八智）可以認知並去除，除了滅智和道智，一種識（一識）可以識別，三界中見所斷的有漏法相關的因緣以及與無漏法相關的因緣，以及與見解相應的無明煩惱會增長。懷疑的煩惱（疑隨眠），包含在一界（三界）一處（意處）一蘊（識蘊）中，八種智慧（八智）可以認知並去除，除了滅智和道智，一種識（一識）可以識別，三界中見所斷的有漏法相關的因緣以及與無漏法相關的因緣，以及與懷疑相應的無明煩惱會增長。

第一種識住（初識住），包含十八界（十八界）十二處（十二處）五蘊（五蘊），七種智慧（七智）可以認知並去除，除了類智、滅智和道智，六種識（六識）可以識別，欲界中的一切煩惱都會增長。第二種識住（第二識住），包含十四界（十四界）十處（十處）五蘊（五蘊），七種智慧（七智）可以認知並去除，除了法智、滅智和道智，四種識（四識）可以識別，色界中的一切煩惱都會增長。第三種和第四種識住（第三、第四識住），包含十一界（十一界）十處（十處）五蘊（五蘊），七種智慧（七智）可以認知並去除，除了法智、滅智和道智，四種識（四識）可以識別，色界中的一切煩惱都會增長。第五種、第六種和第七種識住（第五、第六、第七識住），包含三界（三界）二處（二處）四蘊（四蘊），六種智慧（六智）可以認知並去除，除了法智、他心智、滅智和道智，一種識（一識）可以識別，無色界中的一切煩惱都會增長。

《說一切有部品類足論》第九卷《大正藏》第26冊 No. 1542 《阿毗達磨品類足論》

阿

【English Translation】 English version: Cutting off all pervasive latent tendencies (anusaya) that increase (anuvrddhi). Dharmas that are not to be cut off include the two ayatanas (sense bases) (manayatana (mind base), dharmayatana (dharma base)) and the five skandhas (aggregates) (rupa (form), vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness)) within the three realms (trayo dhatavah) (kama-dhatu (desire realm), rupa-dhatu (form realm), arupa-dhatu (formless realm)). Eight knowledges (asta jnana) know and eliminate them, except for the knowledge of suffering (duhkha-jnana) and the knowledge of origination (samudaya-jnana). One consciousness (eka vijnana) cognizes them, and they are not the cause of the increase of latent tendencies.

The latent tendency of desire (kama-raga-anusaya) and the latent tendency of hatred (pratigha-anusaya) are included in one realm (kama-dhatu (desire realm)), one sense base (manayatana (mind base)), and one aggregate (vijnana-skandha (consciousness aggregate)). Seven knowledges (sapta jnana) know and eliminate them, except for knowledge of kind (jati-jnana), cessation (nirodha-jnana), and the path (marga-jnana). One consciousness (eka vijnana) cognizes them, and the conditioned causes associated with defilements (samskrta-hetu-pratyaya) in the desire realm are the cause of the increase of these latent tendencies. The latent tendency of existence (bhava-raga-anusaya) is included in one realm (rupa-dhatu (form realm), arupa-dhatu (formless realm)), one sense base (manayatana (mind base)), and one aggregate (vijnana-skandha (consciousness aggregate)). Seven knowledges (sapta jnana) know and eliminate them, except for knowledge of dharma (dharma-jnana), cessation (nirodha-jnana), and the path (marga-jnana). One consciousness (eka vijnana) cognizes them, and the conditioned causes associated with defilements (samskrta-hetu-pratyaya) in the form and formless realms are the cause of the increase of these latent tendencies. The latent tendency of conceit (mana-anusaya) is included in one realm (trayo dhatavah (three realms)), one sense base (manayatana (mind base)), and one aggregate (vijnana-skandha (consciousness aggregate)). Eight knowledges (asta jnana) know and eliminate it, except for knowledge of cessation (nirodha-jnana) and the path (marga-jnana). One consciousness (eka vijnana) cognizes it, and the conditioned causes associated with defilements (samskrta-hetu-pratyaya) in the three realms are the cause of the increase of this latent tendency. The latent tendency of ignorance (avidya-anusaya) is included in one realm (trayo dhatavah (three realms)), one sense base (manayatana (mind base)), and one aggregate (vijnana-skandha (consciousness aggregate)). Eight knowledges (asta jnana) know and eliminate it, except for knowledge of cessation (nirodha-jnana) and the path (marga-jnana). One consciousness (eka vijnana) cognizes it, and except for the causes associated with the unconditioned (asamskrta-hetu-pratyaya), all other latent tendencies increase.

The latent tendency of views (drsti-anusaya) is included in one realm (trayo dhatavah (three realms)), one sense base (manayatana (mind base)), and one aggregate (vijnana-skandha (consciousness aggregate)). Eight knowledges (asta jnana) know and eliminate it, except for knowledge of cessation (nirodha-jnana) and the path (marga-jnana). One consciousness (eka vijnana) cognizes it, and the conditioned causes associated with defilements (samskrta-hetu-pratyaya) and the causes associated with the unconditioned (asamskrta-hetu-pratyaya) that are abandoned by seeing (darshana-prahata) in the three realms, as well as the latent tendency of ignorance associated with views, increase. The latent tendency of doubt (vicikitsa-anusaya) is included in one realm (trayo dhatavah (three realms)), one sense base (manayatana (mind base)), and one aggregate (vijnana-skandha (consciousness aggregate)). Eight knowledges (asta jnana) know and eliminate it, except for knowledge of cessation (nirodha-jnana) and the path (marga-jnana). One consciousness (eka vijnana) cognizes it, and the conditioned causes associated with defilements (samskrta-hetu-pratyaya) and the causes associated with the unconditioned (asamskrta-hetu-pratyaya) that are abandoned by seeing (darshana-prahata) in the three realms, as well as the latent tendency of ignorance associated with doubt, increase.

The first abode of consciousness (prathama vijnana-sthiti) includes the eighteen dhatus (eighteen elements), twelve ayatanas (twelve sense bases), and five skandhas (five aggregates). Seven knowledges (sapta jnana) know and eliminate it, except for knowledge of kind (jati-jnana), cessation (nirodha-jnana), and the path (marga-jnana). Six consciousnesses (sad vijnana) cognize it, and all latent tendencies in the desire realm increase. The second abode of consciousness (dvitiya vijnana-sthiti) includes the fourteen dhatus (fourteen elements), ten ayatanas (ten sense bases), and five skandhas (five aggregates). Seven knowledges (sapta jnana) know and eliminate it, except for knowledge of dharma (dharma-jnana), cessation (nirodha-jnana), and the path (marga-jnana). Four consciousnesses (catvari vijnana) cognize it, and all latent tendencies in the form realm increase. The third and fourth abodes of consciousness (trtiya-caturtha vijnana-sthiti) include the eleven dhatus (eleven elements), ten ayatanas (ten sense bases), and five skandhas (five aggregates). Seven knowledges (sapta jnana) know and eliminate it, except for knowledge of dharma (dharma-jnana), cessation (nirodha-jnana), and the path (marga-jnana). Four consciousnesses (catvari vijnana) cognize it, and all latent tendencies in the form realm increase. The fifth, sixth, and seventh abodes of consciousness (pancama-sastha-saptama vijnana-sthiti) include the three realms (trayo dhatavah (three realms)), two ayatanas (two sense bases), and four skandhas (four aggregates). Six knowledges (sat jnana) know and eliminate it, except for knowledge of dharma (dharma-jnana), knowledge of others' minds (paracitta-jnana), cessation (nirodha-jnana), and the path (marga-jnana). One consciousness (eka vijnana) cognizes it, and all latent tendencies in the formless realm increase.

《Abhidharma-prakaranapada-shastra》, Volume 9, by the Sarvastivada school 《Taisho Tripitaka》, Volume 26, No. 1542, 《Abhidharma-prakaranapada-shastra》

A

毗達磨品類足論卷第十

尊者世友造

三藏法師玄奘奉　詔譯

辯攝等品第六之餘

七等覺支，若別一界一處一蘊攝、若總一界一處二蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。初第二第三解脫，三界二處五蘊攝，七智知除法滅道智，一識識，色界遍行及修所斷隨眠隨增。第四第五第六解脫，三界二處四蘊攝，七智知除法他心滅智，一識識，無色界遍行及修所斷隨眠隨增。第七解脫，三界二處四蘊攝，六智知除法他心滅道智，一識識，無色界遍行及修所斷隨眠隨增。想受滅解脫，一界一處一蘊攝，六智知除法他心滅道智，一識識，無色界遍行及修所斷隨眠隨增。八勝處，三界三處五蘊攝，七智知除法滅道智，一識識，色界遍行及修所斷隨眠隨增。八聖道支中正語、正業、正命，一界一處一蘊攝，六智知除他心苦集滅智，一識識，非隨眠隨增。餘五聖道支，一界一處一蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。

愛結、慢結，一界一處一蘊攝，八智知除滅道智，一識識，三界有漏緣隨眠隨增。恚結，一界一處一蘊攝，七智知除類滅道智，一識識，欲界有漏緣隨眠隨增。無明結，一界一處一蘊攝，八智知除滅道智，一識識，除無漏緣無明諸餘一切隨眠隨增。見結，一界一處一

【現代漢語翻譯】現代漢語譯本《毗達磨品類足論》卷第十

尊者世友造

三藏法師玄奘奉詔譯

辯攝等品第六之餘

七等覺支，若分別被一界（Dhatu，構成要素）, 一處（Ayatana，感覺的來源）, 一蘊（Skandha，聚集）所攝；或者總體被一界，一處，二蘊所攝。七智（Jnana，智慧）知，除了苦智（Dukkha-jnana，關於苦的智慧），集智（Samudaya-jnana，關於苦的起因的智慧），滅智（Nirodha-jnana，關於苦的止息的智慧）。一識（Vijnana，意識）識。非隨眠（Anusaya，潛在的煩惱）隨增（Anuvrddhi，增長）。初禪、第二禪、第三禪的解脫，被三界（Tridhatu，欲界、色界、無色界），二處，五蘊所攝。七智知，除了法智（Dharma-jnana，關於法的智慧），滅智（Nirodha-jnana，關於滅的智慧），道智（Marga-jnana，關於道的智慧）。一識識。有遍行（Sarvatraga，普遍存在）及修所斷（Bhavana-prahātavya，通過修行斷除）的隨眠隨增。第四禪、第五禪、第六禪的解脫，被三界，二處，四蘊所攝。七智知，除了法智，他心智（Paracitta-jnana，知他人心的智慧），滅智。一識識。無遍行及修所斷的隨眠隨增。第七解脫，被三界，二處，四蘊所攝。六智知，除了法智，他心智，滅智，道智。一識識。無遍行及修所斷的隨眠隨增。想受滅解脫（Samjna-vedayita-nirodha，想和感受的止息），被一界，一處，一蘊所攝。六智知，除了法智，他心智，滅智，道智。一識識。無遍行及修所斷的隨眠隨增。八勝處（Abhibhayatana，克服處），被三界，三處，五蘊所攝。七智知，除了法智，滅智，道智。一識識。有**遍行及修所斷的隨眠隨增。八聖道支（Aryastangika-marga，八正道）中正語（Samyag-vac，正語），正業（Samyak-karmanta，正業），正命（Samyag-ajiva，正命），被一界，一處，一蘊所攝。六智知，除了他心智，苦智，集智，滅智。一識識。非隨眠隨增。其餘五聖道支，被一界，一處，一蘊所攝。七智知，除了苦智，集智，滅智。一識識。非隨眠隨增。

愛結（Raga-samyojana，愛的束縛），慢結（Mana-samyojana，慢的束縛），被一界，一處，一蘊所攝。八智知，除了滅智，道智。一識識。三界有漏緣（Sasrava-hetu，有煩惱的因緣）的隨眠隨增。恚結（Pratigha-samyojana，嗔恨的束縛），被一界，一處，一蘊所攝。七智知，除了類智（Anvaya-jnana，類比的智慧），滅智，道智。一識識。欲界有漏緣的隨眠隨增。無明結（Avidya-samyojana，無明的束縛），被一界，一處，一蘊所攝。八智知，除了滅智，道智。一識識。除了無漏緣（Anasrava-hetu，無煩惱的因緣）的無明，其餘一切隨眠隨增。見結（Drsti-samyojana，見的束縛），被一界，一處，一

【English Translation】 English version Abhidharma-prakaranapada-sastra Volume 10

Composed by Venerable Vasumitra

Translated under Imperial Order by Tripitaka Master Xuanzang

Section on Defining Categories, Chapter Six (Continued)

The seven factors of enlightenment (Saptabodhyanga), are either individually encompassed by one realm (Dhatu), one base (Ayatana), one aggregate (Skandha); or collectively encompassed by one realm, one base, and two aggregates. The seven knowledges (Jnana) know, except for the knowledge of suffering (Dukkha-jnana), the knowledge of origination (Samudaya-jnana), and the knowledge of cessation (Nirodha-jnana). One consciousness (Vijnana) cognizes. They are not accompanied by latent tendencies (Anusaya) or increase (Anuvrddhi). The first, second, and third liberations (Vimoksha) are encompassed by the three realms (Tridhatu), two bases, and five aggregates. The seven knowledges know, except for the knowledge of Dharma (Dharma-jnana), the knowledge of cessation (Nirodha-jnana), and the knowledge of the path (Marga-jnana). One consciousness cognizes. They are accompanied by universally present (Sarvatraga) and cultivation-to-be-abandoned (Bhavana-prahātavya) latent tendencies. The fourth, fifth, and sixth liberations are encompassed by the three realms, two bases, and four aggregates. The seven knowledges know, except for the knowledge of Dharma, the knowledge of others' minds (Paracitta-jnana), and the knowledge of cessation. One consciousness cognizes. They are not accompanied by universally present and cultivation-to-be-abandoned latent tendencies. The seventh liberation is encompassed by the three realms, two bases, and four aggregates. The six knowledges know, except for the knowledge of Dharma, the knowledge of others' minds, the knowledge of cessation, and the knowledge of the path. One consciousness cognizes. They are not accompanied by universally present and cultivation-to-be-abandoned latent tendencies. The liberation of the cessation of perception and feeling (Samjna-vedayita-nirodha) is encompassed by one realm, one base, and one aggregate. The six knowledges know, except for the knowledge of Dharma, the knowledge of others' minds, the knowledge of cessation, and the knowledge of the path. One consciousness cognizes. They are not accompanied by universally present and cultivation-to-be-abandoned latent tendencies. The eight spheres of mastery (Abhibhayatana) are encompassed by the three realms, three bases, and five aggregates. The seven knowledges know, except for the knowledge of Dharma, the knowledge of cessation, and the knowledge of the path. One consciousness cognizes. They are accompanied by universally present and cultivation-to-be-abandoned latent tendencies. Among the eight noble path factors (Aryastangika-marga), right speech (Samyag-vac), right action (Samyak-karmanta), and right livelihood (Samyag-ajiva) are encompassed by one realm, one base, and one aggregate. The six knowledges know, except for the knowledge of others' minds, the knowledge of suffering, the knowledge of origination, and the knowledge of cessation. One consciousness cognizes. They are not accompanied by latent tendencies. The remaining five noble path factors are encompassed by one realm, one base, and one aggregate. The seven knowledges know, except for the knowledge of suffering, the knowledge of origination, and the knowledge of cessation. One consciousness cognizes. They are not accompanied by latent tendencies.

The bond of attachment (Raga-samyojana), the bond of conceit (Mana-samyojana), are encompassed by one realm, one base, and one aggregate. The eight knowledges know, except for the knowledge of cessation and the knowledge of the path. One consciousness cognizes. They are accompanied by the latent tendencies associated with the defiled causes (Sasrava-hetu) of the three realms. The bond of aversion (Pratigha-samyojana) is encompassed by one realm, one base, and one aggregate. The seven knowledges know, except for the knowledge of analogy (Anvaya-jnana), the knowledge of cessation, and the knowledge of the path. One consciousness cognizes. They are accompanied by the latent tendencies associated with the defiled causes of the desire realm. The bond of ignorance (Avidya-samyojana) is encompassed by one realm, one base, and one aggregate. The eight knowledges know, except for the knowledge of cessation and the knowledge of the path. One consciousness cognizes. They are accompanied by all latent tendencies except for ignorance associated with undefiled causes (Anasrava-hetu). The bond of views (Drsti-samyojana) is encompassed by one realm, one base, and one

蘊攝，八智知除滅道智，一識識，三界見所斷有漏緣及無漏緣見相應無明隨眠隨增。取結，一界一處一蘊攝，八智知除滅道智，一識識，三界見所斷有漏緣隨眠隨增。疑結，一界一處一蘊攝，八智知除滅道智，一識識，三界見所斷有漏緣及無漏緣疑相應無明隨眠隨增。嫉結、慳結，一界一處一蘊攝，七智知除類滅道智，一識識，欲界遍行及修所斷隨眠隨增。初有情居，十八界十二處五蘊攝，七智知除類滅道智，六識識，欲界一切隨眠隨增。第二有情居，十四界十處五蘊攝，七智知除法滅道智，四識識，色界一切隨眠隨增。第三第四第五有情居，十一界十處五蘊攝，七智知除法滅道智，四識識，色界一切隨眠隨增。餘四有情居，三界二處四蘊攝，六智知除法他心滅道智，一識識，無色界一切隨眠隨增。

前八遍處，三界二處五蘊攝，七智知除法滅道智，一識識，色界遍行及修所斷隨眠隨增。后二遍處，三界二處四蘊攝，六智知除法他心滅道智，一識識，無色界遍行及修所斷隨眠隨增。十無學法中正語、正業、正命，一界一處一蘊攝，六智知除他心苦集滅智，一識識，非隨眠隨增。餘七無學法，一界一處一蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。有漏色，十一界十一處一蘊攝，七智知除他心滅道智，六識識

【現代漢語翻譯】現代漢語譯本：蘊攝（Skandha-sangraha，蘊的攝取），八智（八種智慧）知除滅道智（滅盡和通向滅盡的智慧），一識（一種識）識，三界（欲界、色界、無色界）見所斷（通過見道斷除的煩惱）有漏緣（與有漏法相關的因緣）及無漏緣（與無漏法相關的因緣）見相應無明隨眠（與見相應的無明潛在煩惱）隨增（隨之增長）。取結（Upadana-samyojana，執取之結），一界（一種界）一處（一種處）一蘊（一種蘊）攝，八智知除滅道智，一識識，三界見所斷有漏緣隨眠隨增。疑結（Vicikitsa-samyojana，懷疑之結），一界一處一蘊攝，八智知除滅道智，一識識，三界見所斷有漏緣及無漏緣疑相應無明隨眠隨增。嫉結（Irshya-samyojana，嫉妒之結）、慳結（Matsarya-samyojana，吝嗇之結），一界一處一蘊攝，七智知除類滅道智（種類滅盡和通向種類滅盡的智慧），一識識，欲界遍行（在欲界普遍存在的煩惱）及修所斷（通過修道斷除的煩惱）隨眠隨增。初有情居（Prathamabhavana，初禪天），十八界（十八種界）十二處（十二種處）五蘊（五種蘊）攝，七智知除類滅道智，六識（六種識）識，欲界一切隨眠隨增。第二有情居（Dvitiyabhavana，二禪天），十四界（十四種界）十處（十種處）五蘊攝，七智知除法滅道智（法滅盡和通向法滅盡的智慧），四識（四種識）識，一切隨眠隨增。第三第四第五有情居（Tritiya-caturtha-panchamabhavana，三禪天、四禪天、五凈居天），十一界（十一種界）十處（十種處）五蘊攝，七智知除法滅道智，四識識，一切隨眠隨增。餘四有情居（Sesacaturthabhavana，其餘四種有情居所，即空無邊處天、識無邊處天、無所有處天、非想非非想處天），三界（三界）二處（兩種處）四蘊（四種蘊）攝，六智知除法他心滅道智（法、他心滅盡和通向法、他心滅盡的智慧），一識識，無一切隨眠隨增。前八遍處（Purvaastauayatana，前八種遍處定），三界二處五蘊攝，七智知除法滅道智，一識識，遍行及修所斷隨眠隨增。后二遍處（Pascatdvayatana，后兩種遍處定，即無所有處和非想非非想處），三界二處四蘊攝，六智知除法他心滅道智，一識識，無遍行及修所斷隨眠隨增。十無學法（Dasasaiksa-dharma，十種無學之法）中正語（Samyag-vac，正確的言語）、正業（Samyak-karmanta，正確的行為）、正命（Samyag-ajiva，正確的謀生），一界一處一蘊攝，六智知除他心苦集滅智（他心、苦、集、滅的智慧），一識識，非隨眠隨增。餘七無學法（Sesasapta-asaiksa-dharma，其餘七種無學之法），一界一處一蘊攝，七智知除苦集滅智（苦、集、滅的智慧），一識識，非隨眠隨增。有漏色（Sasrava-rupa，有煩惱的色法），十一界（十一種界）十一處（十一種處）一蘊（一種蘊）攝，七智知除他心滅道智（他心、滅、道的智慧），六識識

【English Translation】 English version: Skandha-sangraha (Aggregation-collection), eight knowledges know, except Nirodha-marga-jnana (knowledge of cessation and the path to cessation), one consciousness knows, the three realms (Kamadhatu, Rupadhatu, Arupadhatu) that are abandoned by seeing, the contaminated conditions (with outflows) and uncontaminated conditions (without outflows), ignorance latent afflictions (anusaya) corresponding to seeing increase. Upadana-samyojana (Grasping-fetter), collected by one element, one base, one aggregate, eight knowledges know, except Nirodha-marga-jnana, one consciousness knows, the contaminated conditions that are abandoned by seeing in the three realms, latent afflictions increase. Vicikitsa-samyojana (Doubt-fetter), collected by one element, one base, one aggregate, eight knowledges know, except Nirodha-marga-jnana, one consciousness knows, the contaminated conditions and uncontaminated conditions that are abandoned by seeing in the three realms, ignorance latent afflictions corresponding to doubt increase. Irshya-samyojana (Jealousy-fetter), Matsarya-samyojana (Avarice-fetter), collected by one element, one base, one aggregate, seven knowledges know, except Samanantara-nirodha-marga-jnana (knowledge of immediate cessation and the path to immediate cessation), one consciousness knows, the pervasive in the desire realm and abandoned by cultivation, latent afflictions increase. Prathamabhavana (First Dhyana Heaven), collected by eighteen elements, twelve bases, five aggregates, seven knowledges know, except Samanantara-nirodha-marga-jnana, six consciousnesses know, all latent afflictions in the desire realm increase. Dvitiyabhavana (Second Dhyana Heaven), collected by fourteen elements, ten bases, five aggregates, seven knowledges know, except Dharma-nirodha-marga-jnana (knowledge of the cessation of phenomena and the path to the cessation of phenomena), four consciousnesses know, all latent afflictions increase. Tritiya-caturtha-panchamabhavana (Third, Fourth, Fifth Dhyana Heavens), collected by eleven elements, ten bases, five aggregates, seven knowledges know, except Dharma-nirodha-marga-jnana, four consciousnesses know, all latent afflictions increase. Sesacaturthabhavana (Remaining Four Dhyana Heavens, i.e., the Realm of Infinite Space, the Realm of Infinite Consciousness, the Realm of Nothingness, the Realm of Neither Perception nor Non-Perception), collected by three realms, two bases, four aggregates, six knowledges know, except Dharma-paracitta-nirodha-marga-jnana (knowledge of the cessation of phenomena, others' minds, and the path to the cessation of phenomena, others' minds), one consciousness knows, no all latent afflictions increase. Purvaastauayatana (First Eight Spheres of Mastery), collected by three realms, two bases, five aggregates, seven knowledges know, except Dharma-nirodha-marga-jnana, one consciousness knows, pervasive and abandoned by cultivation, latent afflictions increase. Pascatdvayatana (Last Two Spheres of Mastery, i.e., the Realm of Nothingness and the Realm of Neither Perception nor Non-Perception), collected by three realms, two bases, four aggregates, six knowledges know, except Dharma-paracitta-nirodha-marga-jnana, one consciousness knows, no pervasive and abandoned by cultivation, latent afflictions increase. Among the Dasasaiksa-dharma (Ten Dharmas of the Learner), Samyag-vac (Right Speech), Samyak-karmanta (Right Action), Samyag-ajiva (Right Livelihood), collected by one element, one base, one aggregate, six knowledges know, except Paracitta-duhkha-samudaya-nirodha-jnana (knowledge of others' minds, suffering, origination, cessation), one consciousness knows, non-latent afflictions increase. The Sesasapta-asaiksa-dharma (Remaining Seven Dharmas of the Non-Learner), collected by one element, one base, one aggregate, seven knowledges know, except Duhkha-samudaya-nirodha-jnana (knowledge of suffering, origination, cessation), one consciousness knows, non-latent afflictions increase. Sasrava-rupa (Contaminated Form), collected by eleven elements, eleven bases, one aggregate, seven knowledges know, except Paracitta-nirodha-marga-jnana (knowledge of others' minds, cessation, the path), six consciousnesses know

，欲色界遍行及修所斷隨眠隨增。有漏受想行，一界一處一蘊攝，八智知除滅道智，一識識，一切隨眠隨增。有漏識，七界一處一蘊攝，八智知除滅道智，一識識，一切隨眠隨增。無漏色，一界一處一蘊攝，六智知除他心苦集滅智，一識識，非隨眠隨增。無漏受想行，一界一處一蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。無漏識，二界一處一蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。無為法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。眼處，一界一處一蘊攝，七智知除他心滅道智，一識識，欲色界遍行及修所斷隨眠隨增。如眼處，耳鼻舌身處亦爾。色處，一界一處一蘊攝，七智知除他心滅道智，二識識，欲色界遍行及修所斷隨眠隨增。如色處，聲觸處亦爾。香處、味處，一界一處一蘊攝，六智知除類他心滅道智，二識識，欲界遍行及修所斷隨眠隨增。意處，七界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。法處，一界一處四蘊攝，七智知，一識識，一切隨眠隨增。

眼界，一界一處一蘊攝，七智知除他心滅道智，一識識，欲色界遍行及修所斷隨眠隨增。耳鼻舌身界亦爾。色界，一界一處一蘊攝，九智知除他心滅道智，二識識，欲色界遍行及修所斷隨眠隨增，聲觸界亦

爾。香界、味界，一界一處一蘊攝，六智知除類他心滅道智，二識識，欲界遍行及修所斷隨眠隨增。意界，七界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。法界，一界一處四蘊攝，十智知，一識識，一切隨眠隨增。眼識界，二界一處一蘊攝，八智知除滅道智，一識識，欲色界遍行及修所斷隨眠隨增。耳身識界亦爾。鼻、舌識界，二界一處一蘊攝，七智知除類滅道智，一識識，欲界遍行及修所斷隨眠隨增。意識界，二界一處二蘊攝，九智知除滅智，一識識，一切隨眠隨增。

眼根，一界一處一蘊攝，七智知除他心滅道智，一識識，欲色界遍行及修所斷隨眠隨增。耳鼻舌身根亦爾。女根、男根，一界一處一蘊攝，六智知除類他心滅道智，一識識，欲界遍行及修所斷隨眠隨增。命根，一界一處一蘊攝，七智知除他心滅道智，一識識，三界遍行及修所斷隨眠隨增。意根，七界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。樂根，一界一處一蘊攝，九智知除滅智，一識識，色界一切，欲界遍行，及修所斷隨眠隨增。苦根，一界一處一蘊攝，七智知除類滅道智，一識識，欲界遍行及修所斷隨眠隨增。喜根，一界一處一蘊攝，九智知除滅智，一識識，色界一切，除欲界無漏緣疑及彼相應無明，諸餘欲界一切隨

【現代漢語翻譯】現代漢語譯本香界（氣味的界別）、味界（味道的界別），每一界包含一處（處所）和一蘊（構成要素），通過六種智慧認知，排除他心智、滅盡智和道智，由二種識（眼識、意識）來識別，欲界（慾望界）的遍行煩惱以及修所斷的隨眠煩惱會隨之增長。意界（意識的界別），包含七界、一處和一蘊，通過九種智慧認知，排除滅盡智，由一種識（意識）來識別，一切隨眠煩惱會隨之增長。法界（法塵的界別），包含一界、一處和四蘊，通過十種智慧認知，由一種識（意識）來識別，一切隨眠煩惱會隨之增長。眼識界（眼識的界別），包含二界、一處和一蘊，通過八種智慧認知，排除滅盡智和道智，由一種識（眼識）來識別，欲界的遍行煩惱以及修所斷的隨眠煩惱會隨之增長。耳識界、身識界也是如此。鼻識界（鼻識的界別）、舌識界（舌識的界別），包含二界、一處和一蘊，通過七種智慧認知，排除類智、滅盡智和道智，由一種識（鼻識或舌識）來識別，欲界的遍行煩惱以及修所斷的隨眠煩惱會隨之增長。意識界（意識的界別），包含二界、一處和二蘊，通過九種智慧認知，排除滅盡智，由一種識（意識）來識別，一切隨眠煩惱會隨之增長。眼根（視覺器官），包含一界、一處和一蘊，通過七種智慧認知，排除他心智、滅盡智和道智，由一種識（眼識）來識別，欲界的遍行煩惱以及修所斷的隨眠煩惱會隨之增長。耳根、鼻根、舌根、身根也是如此。女根（女性生殖器官）、男根（男性生殖器官），包含一界、一處和一蘊，通過六種智慧認知，排除類智、他心智、滅盡智和道智，由一種識（身識）來識別，欲界的遍行煩惱以及修所斷的隨眠煩惱會隨之增長。命根（生命力），包含一界、一處和一蘊，通過七種智慧認知，排除他心智、滅盡智和道智，由一種識（意識）來識別，三界（欲界、色界、無色界）的遍行煩惱以及修所斷的隨眠煩惱會隨之增長。意根（意識的根源），包含七界、一處和一蘊，通過九種智慧認知，排除滅盡智，由一種識（意識）來識別，一切隨眠煩惱會隨之增長。樂根（快樂的感受），包含一界、一處和一蘊，通過九種智慧認知，排除滅盡智，由一種識（意識）來識別，一切，欲界的遍行煩惱，以及修所斷的隨眠煩惱會隨之增長。苦根（痛苦的感受），包含一界、一處和一蘊，通過七種智慧認知，排除類智、滅盡智和道智，由一種識（身識）來識別，欲界的遍行煩惱以及修所斷的隨眠煩惱會隨之增長。喜根（喜悅的感受），包含一界、一處和一蘊，通過九種智慧認知，排除滅盡智，由一種識（意識）來識別，一切，除了欲界無漏的緣疑以及與它相應的無明，其餘欲界的一切隨眠煩惱會隨之增長。

【English Translation】 English version The realm of smell (香界, xiang jie, the realm of odors), the realm of taste (味界, wei jie, the realm of flavors), each realm encompasses one ayatana (處, chu, place, base) and one skandha (蘊, yun, aggregate), known by six wisdoms, excluding the wisdom of knowing others' minds, the wisdom of cessation, and the wisdom of the path. Recognized by two consciousnesses (識, shi, consciousness): eye-consciousness and mind-consciousness. The pervasive afflictions of the desire realm (欲界, yu jie) and the latent tendencies severed by cultivation increase accordingly. The realm of mind (意界, yi jie), encompasses seven realms, one ayatana, and one skandha, known by nine wisdoms, excluding the wisdom of cessation, recognized by one consciousness (mind-consciousness), all latent tendencies increase accordingly. The realm of dharma (法界, fa jie, the realm of mental objects), encompasses one realm, one ayatana, and four skandhas, known by ten wisdoms, recognized by one consciousness (mind-consciousness), all latent tendencies increase accordingly. The realm of eye-consciousness (眼識界, yan shi jie), encompasses two realms, one ayatana, and one skandha, known by eight wisdoms, excluding the wisdom of cessation and the wisdom of the path, recognized by one consciousness (eye-consciousness), the pervasive afflictions of the desire realm and the latent tendencies severed by cultivation increase accordingly. The realms of ear-consciousness and body-consciousness are similar. The realms of nose-consciousness (鼻識界, bi shi jie) and tongue-consciousness (舌識界, she shi jie), encompass two realms, one ayatana, and one skandha, known by seven wisdoms, excluding the wisdom of knowing types, the wisdom of cessation, and the wisdom of the path, recognized by one consciousness (nose-consciousness or tongue-consciousness), the pervasive afflictions of the desire realm and the latent tendencies severed by cultivation increase accordingly. The realm of mind-consciousness (意識界, yi shi jie), encompasses two realms, one ayatana, and two skandhas, known by nine wisdoms, excluding the wisdom of cessation, recognized by one consciousness (mind-consciousness), all latent tendencies increase accordingly. The eye-faculty (眼根, yan gen, visual organ), encompasses one realm, one ayatana, and one skandha, known by seven wisdoms, excluding the wisdom of knowing others' minds, the wisdom of cessation, and the wisdom of the path, recognized by one consciousness (eye-consciousness), the pervasive afflictions of the desire realm and the latent tendencies severed by cultivation increase accordingly. The ear-faculty, nose-faculty, tongue-faculty, and body-faculty are similar. The female faculty (女根, nv gen, female reproductive organ), the male faculty (男根, nan gen, male reproductive organ), each encompasses one realm, one ayatana, and one skandha, known by six wisdoms, excluding the wisdom of knowing types, the wisdom of knowing others' minds, the wisdom of cessation, and the wisdom of the path, recognized by one consciousness (body-consciousness), the pervasive afflictions of the desire realm and the latent tendencies severed by cultivation increase accordingly. The life-faculty (命根, ming gen, life force), encompasses one realm, one ayatana, and one skandha, known by seven wisdoms, excluding the wisdom of knowing others' minds, the wisdom of cessation, and the wisdom of the path, recognized by one consciousness (mind-consciousness), the pervasive afflictions of the three realms (欲界, yu jie, desire realm; 色界, se jie, form realm; 無色界, wu se jie, formless realm) and the latent tendencies severed by cultivation increase accordingly. The mind-faculty (意根, yi gen, root of mind), encompasses seven realms, one ayatana, and one skandha, known by nine wisdoms, excluding the wisdom of cessation, recognized by one consciousness (mind-consciousness), all latent tendencies increase accordingly. The pleasure-faculty (樂根, le gen, feeling of pleasure), encompasses one realm, one ayatana, and one skandha, known by nine wisdoms, excluding the wisdom of cessation, recognized by one consciousness (mind-consciousness), all, the pervasive afflictions of the desire realm, and the latent tendencies severed by cultivation increase accordingly. The pain-faculty (苦根, ku gen, feeling of pain), encompasses one realm, one ayatana, and one skandha, known by seven wisdoms, excluding the wisdom of knowing types, the wisdom of cessation, and the wisdom of the path, recognized by one consciousness (body-consciousness), the pervasive afflictions of the desire realm and the latent tendencies severed by cultivation increase accordingly. The joy-faculty (喜根, xi gen, feeling of joy), encompasses one realm, one ayatana, and one skandha, known by nine wisdoms, excluding the wisdom of cessation, recognized by one consciousness (mind-consciousness), all, except for the undefiled doubt regarding conditions in the desire realm and the ignorance corresponding to it, all other latent tendencies of the desire realm increase accordingly.

眠隨增。憂根，一界一處一蘊攝，七智知除類滅道智，一識識，欲界一切隨眠隨增。舍根，一界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。信根，一界一處一蘊攝，九智知除滅智，一識識，三界遍行及修所斷隨眠隨增。精進、念、定、慧根亦爾。未知當知根，三界二處二蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。已知根、具知根亦爾。

欲界繫有身見隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，欲界見苦所斷一切及見集所斷遍行隨眠隨增。欲界系邊執見及見苦所斷餘八隨眠亦爾。欲界系見集所斷邪見隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，欲界見集所斷一切及見苦所斷遍行隨眠隨增。欲界系見集所斷餘六隨眠亦爾。欲界系見滅所斷邪見隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，欲界見滅所斷有漏緣，及邪見相應無明，並遍行隨眠隨增。欲界系見滅所斷見取隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，欲界見滅所斷有漏緣及遍行隨眠隨增。欲界系見滅所斷貪瞋慢隨眠亦爾。欲界系見滅所斷疑隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，欲界見滅所斷有漏緣，及疑相應無明，並遍行隨眠隨增。欲界系見滅所斷無明隨眠，一界一處一蘊攝，七智知除

【現代漢語翻譯】現代漢語譯本睡眠隨增（Sui zeng）：憂根（You gen），由一界（Yi jie）、一處（Yi chu）、一蘊（Yi yun）所攝，七智（Qi zhi）知除類滅道智（Lei mie dao zhi），一識（Yi shi）識，欲界（Yu jie）一切隨眠（Sui mian）隨增。舍根（She gen），由一界、一處、一蘊所攝，九智（Jiu zhi）知除滅智（Mie zhi），一識識，一切隨眠隨增。信根（Xin gen），由一界、一處、一蘊所攝，九智知除滅智，一識識，三界（San jie）遍行（Bian xing）及修所斷（Xiu suo duan）隨眠隨增。精進（Jing jin）、念（Nian）、定（Ding）、慧根（Hui gen）也是如此。未知當知根（Wei zhi dang zhi gen），由三界、二處（Er chu）、二蘊（Er yun）所攝，七智知除苦集滅智（Ku ji mie zhi），一識識，非隨眠隨增。已知根（Yi zhi gen）、具知根（Ju zhi gen）也是如此。欲界繫有身見隨眠（You shen jian sui mian），由一界、一處、一蘊所攝，七智知除類滅道智，一識識，欲界見苦所斷（Jian ku suo duan）一切及見集所斷（Jian ji suo duan）遍行隨眠隨增。欲界系邊執見（Bian zhi jian）及見苦所斷餘八隨眠也是如此。欲界系見集所斷邪見隨眠（Xie jian sui mian），由一界、一處、一蘊所攝，七智知除類滅道智，一識識，欲界見集所斷一切及見苦所斷遍行隨眠隨增。欲界系見集所斷餘六隨眠也是如此。欲界系見滅所斷邪見隨眠，由一界、一處、一蘊所攝，七智知除類滅道智，一識識，欲界見滅所斷（Jian mie suo duan）有漏緣（You lou yuan），及邪見相應無明（Wu ming），並遍行隨眠隨增。欲界系見滅所斷見取隨眠（Jian qu sui mian），由一界、一處、一蘊所攝，七智知除類滅道智，一識識，欲界見滅所斷有漏緣及遍行隨眠隨增。欲界系見滅所斷貪（Tan）瞋（Chen）慢（Man）隨眠也是如此。欲界系見滅所斷疑隨眠（Yi sui mian），由一界、一處、一蘊所攝，七智知除類滅道智，一識識，欲界見滅所斷有漏緣，及疑相應無明，並遍行隨眠隨增。欲界系見滅所斷無明隨眠，由一界、一處、一蘊所攝，七智知除

【English Translation】 English version 'Sleep-following increase': The root of sorrow (You gen), encompassed by one realm (Yi jie), one place (Yi chu), and one aggregate (Yi yun), known and eliminated by the seven wisdoms (Qi zhi) through the wisdom of the path of cessation of class (Lei mie dao zhi), recognized by one consciousness (Yi shi), all latent tendencies (Sui mian) of the desire realm (Yu jie) increase. 'Root of equanimity' (She gen), encompassed by one realm, one place, and one aggregate, known and eliminated by the nine wisdoms (Jiu zhi) through the wisdom of cessation (Mie zhi), recognized by one consciousness, all latent tendencies increase. 'Root of faith' (Xin gen), encompassed by one realm, one place, and one aggregate, known and eliminated by the nine wisdoms through the wisdom of cessation, recognized by one consciousness, latent tendencies that are pervasive (Bian xing) in the three realms (San jie) and severed by cultivation (Xiu suo duan) increase. The roots of vigor (Jing jin), mindfulness (Nian), concentration (Ding), and wisdom (Hui gen) are also like this. 'Root of the yet-to-be-known' (Wei zhi dang zhi gen), encompassed by the three realms, two places (Er chu), and two aggregates (Er yun), known and eliminated by the seven wisdoms through the wisdom of suffering, accumulation, and cessation (Ku ji mie zhi), recognized by one consciousness, non-latent tendencies increase. 'Root of knowledge' (Yi zhi gen) and 'root of complete knowledge' (Ju zhi gen) are also like this. Latent tendency of 'belief in a self' (You shen jian sui mian) associated with the desire realm, encompassed by one realm, one place, and one aggregate, known and eliminated by the seven wisdoms through the wisdom of the path of cessation of class, recognized by one consciousness, all that is severed by seeing suffering (Jian ku suo duan) in the desire realm and pervasive latent tendencies severed by seeing accumulation (Jian ji suo duan) increase. Latent tendency of 'holding to extremes' (Bian zhi jian) associated with the desire realm and the remaining eight latent tendencies severed by seeing suffering are also like this. Latent tendency of 'wrong view' (Xie jian sui mian) severed by seeing accumulation associated with the desire realm, encompassed by one realm, one place, and one aggregate, known and eliminated by the seven wisdoms through the wisdom of the path of cessation of class, recognized by one consciousness, all that is severed by seeing accumulation in the desire realm and pervasive latent tendencies severed by seeing suffering increase. The remaining six latent tendencies severed by seeing accumulation associated with the desire realm are also like this. Latent tendency of 'wrong view' severed by seeing cessation (Jian mie suo duan) associated with the desire realm, encompassed by one realm, one place, and one aggregate, known and eliminated by the seven wisdoms through the wisdom of the path of cessation of class, recognized by one consciousness, conditioned causes (You lou yuan) severed by seeing cessation in the desire realm, and ignorance (Wu ming) corresponding to wrong view, and pervasive latent tendencies increase. Latent tendency of 'grasping at views' (Jian qu sui mian) severed by seeing cessation associated with the desire realm, encompassed by one realm, one place, and one aggregate, known and eliminated by the seven wisdoms through the wisdom of the path of cessation of class, recognized by one consciousness, conditioned causes severed by seeing cessation in the desire realm and pervasive latent tendencies increase. Latent tendencies of 'greed' (Tan), 'hatred' (Chen), and 'pride' (Man) severed by seeing cessation associated with the desire realm are also like this. Latent tendency of 'doubt' (Yi sui mian) severed by seeing cessation associated with the desire realm, encompassed by one realm, one place, and one aggregate, known and eliminated by the seven wisdoms through the wisdom of the path of cessation of class, recognized by one consciousness, conditioned causes severed by seeing cessation in the desire realm, and ignorance corresponding to doubt, and pervasive latent tendencies increase. Latent tendency of 'ignorance' severed by seeing cessation associated with the desire realm, encompassed by one realm, one place, and one aggregate, known and eliminated by the seven wisdoms through

類滅道智，一識識，除欲界見滅所斷無漏緣無明，諸餘欲界見滅所斷一切，及遍行隨眠隨增。欲界系見道所斷邪見隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，欲界見道所斷有漏緣，及邪見相應無明，並遍行隨眠隨增。欲界系見道所斷見取隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，欲界見道所斷有漏緣及遍行隨眠隨增。欲界系見道所斷戒禁取、貪、瞋、慢隨眠亦爾。欲界系見道所斷疑隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，欲界見道所斷有漏緣，及疑相應無明，並遍行隨眠隨增。欲界系見道所斷無明隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，除欲界見道所斷無漏緣無明，諸餘欲界見道所斷一切，及遍行隨眠隨增。欲界系修所斷貪隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，欲界修所斷一切及遍行隨眠隨增。欲界系修所斷瞋慢無明隨眠亦爾。色界繫有身見隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，色界見苦所斷一切及見集所斷遍行隨眠隨增。色界系邊執見，及見苦所斷餘七隨眠亦爾。色界系見集所斷邪見隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，色界見集所斷一切及見苦所斷遍行隨眠隨增。色界系見集所斷餘五隨眠亦爾。色界系見滅所斷邪見隨

【現代漢語翻譯】現代漢語譯本：類滅道智（Klaimoksha-jnana，知曉煩惱止息之道的智慧），以一種意識來識別，除了欲界（Kama-dhatu，眾生輪迴的最低一層）見滅所斷的無漏緣無明（Anasrava-pratyaya-avidya，無煩惱之因的無明）之外，所有其餘欲界見滅所斷的一切，以及遍行隨眠（Sarvatraga-anusaya，在所有情況下都存在的潛在煩惱）都隨之增長。欲界系（Kama-dhatu-samprayukta，與欲界相關的）見道所斷的邪見隨眠（Mithyadristi-anusaya，錯誤的見解的潛在煩惱），被一個界（Dhatu，構成要素），一個處（Ayatana，感覺的來源），一個蘊（Skandha，聚集）所包含，被七智（Sapta-jnana，七種智慧）所知，除了類滅道智，以一種意識來識別，欲界見道所斷的有漏緣（Sasrava-pratyaya，有煩惱之因）以及與邪見相應的無明，以及遍行隨眠都隨之增長。欲界系見道所斷的見取隨眠（Dristi-paramarsa-anusaya，執著于錯誤的見解的潛在煩惱），被一個界，一個處，一個蘊所包含，被七智所知，除了類滅道智，以一種意識來識別，欲界見道所斷的有漏緣以及遍行隨眠都隨之增長。欲界系見道所斷的戒禁取（Silavrata-paramarsa，執著于錯誤的戒律和苦行）、貪（Raga，貪慾）、瞋（Dvesa，嗔恨）、慢（Mana，傲慢）隨眠也是如此。欲界系見道所斷的疑隨眠（Vicikitsa-anusaya，懷疑的潛在煩惱），被一個界，一個處，一個蘊所包含，被七智所知，除了類滅道智，以一種意識來識別，欲界見道所斷的有漏緣，以及與疑相應的無明，以及遍行隨眠都隨之增長。欲界系見道所斷的無明隨眠（Avidya-anusaya，無明的潛在煩惱），被一個界，一個處，一個蘊所包含，被七智所知，除了類滅道智，以一種意識來識別，除了欲界見道所斷的無漏緣無明之外，所有其餘欲界見道所斷的一切，以及遍行隨眠都隨之增長。欲界系修所斷的貪隨眠，被一個界，一個處，一個蘊所包含，被七智所知，除了類滅道智，以一種意識來識別，欲界修所斷的一切以及遍行隨眠都隨之增長。欲界系修所斷的瞋、慢、無明隨眠也是如此。繫有身見隨眠（Satkayadristi-anusaya，認為五蘊為自我的潛在煩惱），被一個界，一個處，一個蘊所包含，被七智所知，除了法滅道智（Dharma-moksha-jnana，知曉正法止息之道的智慧），以一種意識來識別，見苦所斷（Dukkha-darsana-prahata，通過觀察苦諦而斷除的）一切以及見集所斷（Samudaya-darsana-prahata，通過觀察集諦而斷除的）遍行隨眠都隨之增長。系邊執見（Antagrahadristi，執著于極端觀點的見解），以及見苦所斷的其餘七種隨眠也是如此。系見集所斷的邪見隨眠，被一個界，一個處，一個蘊所包含，被七智所知，除了法滅道智，以一種意識來識別，見集所斷的一切以及見苦所斷的遍行隨眠都隨之增長。系見集所斷的其餘五種隨眠也是如此。**系見滅所斷的邪見隨

【English Translation】 English version: Klaimoksha-jnana (Knowledge of cessation of defilements), with one consciousness cognizes, except for Anasrava-pratyaya-avidya (Non-outflow cause ignorance) severed by Darshana-heya (abandoning by seeing) of Nirodha (cessation) in Kama-dhatu (desire realm), all other Kama-dhatu Darshana-heya, and Sarvatraga-anusaya (pervasive latent tendencies) increase accordingly. Mithyadristi-anusaya (latent tendency of wrong view) severed by Darshana-heya of Marga (path) in Kama-dhatu-samprayukta (associated with desire realm), is contained by one Dhatu (element), one Ayatana (sense base), one Skandha (aggregate), is known by Sapta-jnana (seven knowledges), except for Klaimoksha-jnana, with one consciousness cognizes, Sasrava-pratyaya (outflow cause) severed by Darshana-heya of Marga in Kama-dhatu, and Mithyadristi-samprayukta-avidya (ignorance associated with wrong view), and Sarvatraga-anusaya increase accordingly. Dristi-paramarsa-anusaya (latent tendency of holding onto views) severed by Darshana-heya of Marga in Kama-dhatu, is contained by one Dhatu, one Ayatana, one Skandha, is known by Sapta-jnana, except for Klaimoksha-jnana, with one consciousness cognizes, Sasrava-pratyaya severed by Darshana-heya of Marga in Kama-dhatu, and Sarvatraga-anusaya increase accordingly. Silavrata-paramarsa (clinging to precepts and vows), Raga (greed), Dvesa (hatred), Mana (pride) anusaya severed by Darshana-heya of Marga in Kama-dhatu are also the same. Vicikitsa-anusaya (latent tendency of doubt) severed by Darshana-heya of Marga in Kama-dhatu, is contained by one Dhatu, one Ayatana, one Skandha, is known by Sapta-jnana, except for Klaimoksha-jnana, with one consciousness cognizes, Sasrava-pratyaya severed by Darshana-heya of Marga in Kama-dhatu, and Vicikitsa-samprayukta-avidya (ignorance associated with doubt), and Sarvatraga-anusaya increase accordingly. Avidya-anusaya (latent tendency of ignorance) severed by Darshana-heya of Marga in Kama-dhatu, is contained by one Dhatu, one Ayatana, one Skandha, is known by Sapta-jnana, except for Klaimoksha-jnana, with one consciousness cognizes, except for Anasrava-pratyaya-avidya severed by Darshana-heya of Marga in Kama-dhatu, all other Kama-dhatu Darshana-heya, and Sarvatraga-anusaya increase accordingly. Raga-anusaya severed by Bhavana-heya (abandoning by cultivation) in Kama-dhatu, is contained by one Dhatu, one Ayatana, one Skandha, is known by Sapta-jnana, except for Klaimoksha-jnana, with one consciousness cognizes, all Kama-dhatu Bhavana-heya, and Sarvatraga-anusaya increase accordingly. Dvesa, Mana, Avidya anusaya severed by Bhavana-heya in Kama-dhatu are also the same. Satkayadristi-anusaya (latent tendency of view of self) is contained by one Dhatu, one Ayatana, one Skandha, is known by Sapta-jnana, except for Dharma-moksha-jnana (Knowledge of cessation of Dharma), with one consciousness cognizes, all Dukkha-darsana-prahata (abandoned by seeing the truth of suffering) and Sarvatraga-anusaya abandoned by seeing the truth of origin increase accordingly. Antagrahadristi (view of extremes), and the remaining seven anusaya abandoned by seeing the truth of suffering are also the same. Mithyadristi-anusaya abandoned by seeing the truth of origin is contained by one Dhatu, one Ayatana, one Skandha, is known by Sapta-jnana, except for Dharma-moksha-jnana, with one consciousness cognizes, all abandoned by seeing the truth of origin and Sarvatraga-anusaya abandoned by seeing the truth of suffering increase accordingly. The remaining five anusaya abandoned by seeing the truth of origin are also the same. Mithyadristi abandoned by seeing the truth of cessation

眠，一界一處一蘊攝，七智知除法滅道智，一識識，色界見滅所斷有漏緣，及邪見相應無明，並遍行隨眠隨增。色界系見滅所斷見取隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，色界見滅所斷有漏緣及遍行隨眠隨增。色界系見滅所斷貪慢隨眠亦爾。色界系見滅所斷疑隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，色界見滅所斷有漏緣，及疑相應無明，並遍行隨眠隨增。色界系見滅所斷無明隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，除色界見滅所斷無漏緣無明，諸餘色界見滅所斷一切，及遍行隨眠隨增。色界系見道所斷邪見隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，色界見道所斷有漏緣，及邪見相應無明，並遍行隨眠隨增。色界系見道所斷見取隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，色界見道所斷有漏緣及遍行隨眠隨增。色界系見道所斷戒禁取、貪、慢隨眠亦爾。色界系見道所斷疑隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，色界見道所斷有漏緣，及疑相應無明，並遍行隨眠隨增。色界系見道所斷無明隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，除色界見道所斷無漏緣無明，諸餘色界見道所斷一切，及遍行隨眠隨增。色界系修所斷貪隨眠，一界一處一

【現代漢語翻譯】現代漢語譯本眠，被一界、一處、一蘊所包含，通過七種智慧（七智）可知並去除法滅道智，通過一種識（一識）來識別，是見滅所斷的有漏之緣，以及與邪見相應的無明，以及遍行隨眠的隨增。 屬於見滅所斷的見取隨眠，被一界、一處、一蘊所包含，通過七種智慧可知並去除法滅道智，通過一種識來識別，是見滅所斷的有漏之緣以及遍行隨眠的隨增。 屬於見滅所斷的貪慢隨眠也是如此。屬於見滅所斷的疑隨眠，被一界、一處、一蘊所包含，通過七種智慧可知並去除法滅道智，通過一種識來識別，是見滅所斷的有漏之緣，以及與疑相應的無明，以及遍行隨眠的隨增。屬於見滅所斷的無明隨眠，被一界、一處、一蘊所包含，通過七種智慧可知並去除法滅道智，通過一種識來識別，去除見滅所斷的無漏之緣的無明，其餘見滅所斷的一切，以及遍行隨眠的隨增。屬於見道所斷的邪見隨眠，被一界、一處、一蘊所包含，通過七種智慧可知並去除法滅道智，通過一種識來識別，是見道所斷的有漏之緣，以及與邪見相應的無明，以及遍行隨眠的隨增。屬於見道所斷的見取隨眠，被一界、一處、一蘊所包含，通過七種智慧可知並去除法滅道智，通過一種識來識別，是見道所斷的有漏之緣以及遍行隨眠的隨增。 屬於見道所斷的戒禁取、貪、慢隨眠也是如此。屬於見道所斷的疑隨眠，被一界、一處、一蘊所包含，通過七種智慧可知並去除法滅道智，通過一種識來識別，是見道所斷的有漏之緣，以及與疑相應的無明，以及遍行隨眠的隨增。屬於見道所斷的無明隨眠，被一界、一處、一蘊所包含，通過七種智慧可知並去除法滅道智，通過一種識來識別，去除見道所斷的無漏之緣的無明，其餘見道所斷的一切，以及遍行隨眠的隨增。 屬於修所斷的貪隨眠，被一界、一處、一蘊所包含……

【English Translation】 English version Slumber (眠), is encompassed by one realm (一界), one base (一處), and one aggregate (一蘊), and is known and removed by the seven wisdoms (七智) of the knowledge of the cessation of the Dharma and the Path (法滅道智), and is recognized by one consciousness (一識), it is the defiled condition severed by the vision of cessation (見滅所斷有漏緣), as well as ignorance corresponding to wrong views (邪見相應無明), and the increase of pervasive latent tendencies (遍行隨眠隨增). The latent tendency of clinging to views (見取隨眠) that is severed by the vision of cessation, is encompassed by one realm, one base, and one aggregate, and is known and removed by the seven wisdoms of the knowledge of the cessation of the Dharma and the Path, and is recognized by one consciousness, it is the defiled condition severed by the vision of cessation and the increase of pervasive latent tendencies. The latent tendencies of greed and pride (貪慢隨眠) that are severed by the vision of cessation are also the same. The latent tendency of doubt (疑隨眠) that is severed by the vision of cessation, is encompassed by one realm, one base, and one aggregate, and is known and removed by the seven wisdoms of the knowledge of the cessation of the Dharma and the Path, and is recognized by one consciousness, it is the defiled condition severed by the vision of cessation, as well as ignorance corresponding to doubt, and the increase of pervasive latent tendencies. The latent tendency of ignorance (無明隨眠) that is severed by the vision of cessation, is encompassed by one realm, one base, and one aggregate, and is known and removed by the seven wisdoms of the knowledge of the cessation of the Dharma and the Path, and is recognized by one consciousness, except for the undefiled condition of ignorance severed by the vision of cessation (見滅所斷無漏緣無明), all other things severed by the vision of cessation, and the increase of pervasive latent tendencies. The latent tendency of wrong views that is severed by the vision of the path (見道所斷邪見隨眠), is encompassed by one realm, one base, and one aggregate, and is known and removed by the seven wisdoms of the knowledge of the cessation of the Dharma and the Path, and is recognized by one consciousness, it is the defiled condition severed by the vision of the path, as well as ignorance corresponding to wrong views, and the increase of pervasive latent tendencies. The latent tendency of clinging to views that is severed by the vision of the path (見道所斷見取隨眠), is encompassed by one realm, one base, and one aggregate, and is known and removed by the seven wisdoms of the knowledge of the cessation of the Dharma and the Path, and is recognized by one consciousness, it is the defiled condition severed by the vision of the path and the increase of pervasive latent tendencies. The latent tendencies of clinging to precepts and rituals, greed, and pride (戒禁取、貪、慢隨眠) that are severed by the vision of the path are also the same. The latent tendency of doubt that is severed by the vision of the path (見道所斷疑隨眠), is encompassed by one realm, one base, and one aggregate, and is known and removed by the seven wisdoms of the knowledge of the cessation of the Dharma and the Path, and is recognized by one consciousness, it is the defiled condition severed by the vision of the path, as well as ignorance corresponding to doubt, and the increase of pervasive latent tendencies. The latent tendency of ignorance that is severed by the vision of the path (見道所斷無明隨眠), is encompassed by one realm, one base, and one aggregate, and is known and removed by the seven wisdoms of the knowledge of the cessation of the Dharma and the Path, and is recognized by one consciousness, except for the undefiled condition of ignorance severed by the vision of the path (見道所斷無漏緣無明), all other things severed by the vision of the path, and the increase of pervasive latent tendencies. The latent tendency of greed that is severed by cultivation (修所斷貪隨眠), is encompassed by one realm, one base...

蘊攝，七智知除法滅道智，一識識，色界修所斷一切及遍行隨眠隨增。色界系修所斷慢、無明隨眠亦爾。如色界系三十一隨眠，應知無色界系三十一隨眠亦爾。差別者，六智知除法他心滅道智。

品類足論辯千問品第七之一

學處凈果行聖種，　　正斷神足念住諦，　靜慮無量無色定，　　覺分根處蘊界經。

學處，謂近事五學處。凈，謂四證凈。果，謂四沙門果。行，謂四通行。聖種，謂四聖種。正斷，謂四正斷。神足，謂四神足。念住，謂四念住。諦，謂四聖諦。靜慮，謂四靜慮。無量，謂四無量。無色，謂四無色。定，謂四修定。覺分，謂七等覺支。根，謂二十二根。處，謂十二處。蘊，謂五蘊。界，謂十八界。經，謂頌中前九后九及各總為一合，有二十經。依一一經為前五十問。

且依近事五學處經為五十問。謂五學處，幾有色、幾無色，幾有見、幾無見，幾有對、幾無對，幾有漏、幾無漏，幾有為、幾無為，幾有異熟、幾無異熟，幾是緣生是因生是世攝、幾非緣生非因生非世攝，幾色攝、幾名攝，幾內處攝、幾外處攝，幾智遍知所遍知、幾非智遍知所遍知。

幾斷遍知所遍知、幾非斷遍知所遍知，幾應斷幾不應斷、幾應修幾不應修，幾染污、幾不染污，幾果非有果、幾有果

【現代漢語翻譯】現代漢語譯本：蘊攝，七智中，法智、滅智、道智知除，一識識，修所斷的一切以及遍行隨眠隨增。繫縛于修所斷的慢、無明隨眠也是如此。如同繫縛的三十一隨眠，應當知道沒有繫縛的三十一隨眠也是如此。差別在於，六智知除法智、他心智、滅智、道智。

《品類足論》辯千問品第七之一

學處、凈果、行聖種，正斷、神足、念住諦，靜慮、無量、無色定，覺分、根處、蘊界經。

學處，指近事（Upasaka）的五學處。凈，指四證凈。果，指四沙門果（Śrāmaṇyaphala）。行，指四通行。聖種，指四聖種。正斷，指四正斷。神足，指四神足。念住，指四念住。諦，指四聖諦（Aryasatya）。靜慮，指四靜慮（Dhyana）。無量，指四無量心（Apramanas）。無色，指四無色定（Arūpasamāpatti）。定，指四修定。覺分，指七等覺支（Bodhyanga）。根，指二十二根。處，指十二處（Ayatana）。蘊，指五蘊（Skandha）。界，指十八界（Dhatu）。經，指頌中的前九后九以及各自總合為一，共有二十經。依據每一經提出五十問。

且依據近事五學處經提出五十問。即五學處，幾是有色（Rūpa）、幾是無色（Arūpa），幾是有見（Sa-darśana）、幾是無見（A-darśana），幾是有對（Sa-pratigha）、幾是無對（A-pratigha），幾是有漏（Sasrava）、幾是無漏（Anasrava），幾是有為（Samskrta）、幾是無為（Asamskrta），幾是有異熟（Vipaka）、幾是無異熟（A-vipaka），幾是緣生、是因生、是世攝、幾是非緣生、非因生、非世攝，幾是色攝、幾是名攝，幾是內處攝、幾是外處攝，幾是智遍知所遍知、幾是非智遍知所遍知。

幾是斷遍知所遍知、幾是非斷遍知所遍知，幾是應斷、幾是不應斷，幾是應修、幾是不應修，幾是染污（Klista）、幾是不染污（Aklishta），幾是果非有果、幾是有果。

【English Translation】 English version: In the category of aggregates (Skandha), the wisdom of the seven knowledges, namely the knowledge of Dharma, the knowledge of cessation, and the knowledge of the path, eliminates. One consciousness cognizes. All that is abandoned by cultivation (Bhavana-pahatabba) and the pervasive latent tendencies (Anusaya) increase accordingly. The latent tendencies of conceit (Mana) and ignorance (Avidya) that are bound by what is abandoned by cultivation are also the same. Just as the thirty-one latent tendencies are bound, it should be understood that the thirty-one latent tendencies that are not bound are also the same. The difference is that the six knowledges eliminate the knowledge of Dharma, the knowledge of the minds of others, the knowledge of cessation, and the knowledge of the path.

《Kathavatthu》 Debate on a Thousand Questions, Chapter Seven, Part One

Precepts, purity, fruits, practices, noble lineages, right efforts, miraculous powers, mindfulness, truths, Meditations, immeasurables, formless attainments, factors of enlightenment, faculties, bases, aggregates, realms, sutras.

'Precepts' refer to the five precepts of a lay follower (Upasaka). 'Purity' refers to the four kinds of purity. 'Fruits' refer to the four fruits of a renunciate (Śrāmaṇyaphala). 'Practices' refer to the four paths to practice. 'Noble lineages' refer to the four noble lineages. 'Right efforts' refer to the four right efforts. 'Miraculous powers' refer to the four miraculous powers. 'Mindfulness' refers to the four foundations of mindfulness. 'Truths' refer to the four noble truths (Aryasatya). 'Meditations' refer to the four meditations (Dhyana). 'Immeasurables' refer to the four immeasurables (Apramanas). 'Formless attainments' refer to the four formless attainments (Arūpasamāpatti). 'Concentration' refers to the four concentrations of practice. 'Factors of enlightenment' refer to the seven factors of enlightenment (Bodhyanga). 'Faculties' refer to the twenty-two faculties. 'Bases' refer to the twelve bases (Ayatana). 'Aggregates' refer to the five aggregates (Skandha). 'Realms' refer to the eighteen realms (Dhatu). 'Sutras' refer to the first nine and last nine verses in the song, and each combined as one, there are twenty sutras. Based on each sutra, fifty questions are asked.

Let's begin by asking fifty questions based on the sutra of the five precepts of a lay follower. That is, of the five precepts, how many are with form (Rūpa), how many are without form (Arūpa), how many are with seeing (Sa-darśana), how many are without seeing (A-darśana), how many are with resistance (Sa-pratigha), how many are without resistance (A-pratigha), how many are with outflows (Sasrava), how many are without outflows (Anasrava), how many are conditioned (Samskrta), how many are unconditioned (Asamskrta), how many have resultant effects (Vipaka), how many have no resultant effects (A-vipaka), how many are produced by conditions, produced by causes, included in the world, how many are not produced by conditions, not produced by causes, not included in the world, how many are included in the aggregate of form, how many are included in the aggregate of name, how many are included in the internal bases, how many are included in the external bases, how many are known by the knowledge of comprehensive understanding, how many are not known by the knowledge of comprehensive understanding.

How many are known by the knowledge of abandonment, how many are not known by the knowledge of abandonment, how many should be abandoned, how many should not be abandoned, how many should be cultivated, how many should not be cultivated, how many are defiled (Klista), how many are undefiled (Aklishta), how many are fruits that are not with fruit, how many are with fruit.

非果，幾果亦有果、幾非果非有果，幾有執受、幾無執受，幾大種所造、幾非大種所造，幾有上、幾無上，幾是有、幾非有，幾因相應、幾因不相應。

有六攝善處，謂善五蘊及擇滅。為六善處攝五學處、為五學處攝六善處？有五攝不善處，謂不善五蘊。為五不善處攝五學處、為五學處攝五不善處？有七攝無記處，謂無記五蘊及虛空、非擇滅。為七無記處攝五學處、為五學處攝七無記處？有三攝漏處，謂欲漏、有漏、無明漏。為三漏處攝五學處、為五學處攝三漏處？有五攝有漏處，謂有漏五蘊。為五有漏處攝五學處、為五學處攝五有漏處？有八攝無漏處，謂無漏五蘊及三無為。為八無漏處攝五學處、為五學處攝八無漏處？此五學處，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？

幾見所斷、幾修所斷、幾非所斷？幾非心非心所非心相應、幾是心所與心相應、幾唯是心？幾隨心轉非受相應、幾受相應非隨心轉、幾隨心轉亦受相應、幾非隨心轉非受相應？幾隨心轉非想行相應、幾想行相應非隨心轉、幾隨心轉亦想行相應、幾非隨心轉非想行相應？幾隨尋轉非伺相應、幾伺相應非隨尋轉、幾隨尋轉亦伺相

【現代漢語翻譯】現代漢語譯本：非果（aphala），有多少果（phala）也是非果？有多少既非果也非非果？有多少是有執受（upadana）的？有多少是無執受（anupadana）的？有多少是大種（mahabhuta）所造的？有多少不是大種所造的？有多少是有上的？有多少是無上的？有多少是存在的？有多少是不存在的？有多少是與因（hetu）相應的？有多少是與因不相應的？

有六種攝善處，即善的五蘊（panca-khandha）以及擇滅（pratisankhya-nirodha）。是六善處包含五學處（panca-siksa-padani），還是五學處包含六善處？有五種攝不善處，即不善的五蘊。是五不善處包含五學處，還是五學處包含五不善處？有七種攝無記處，即無記的五蘊以及虛空（akasa）、非擇滅（apratisankhya-nirodha）。是七無記處包含五學處，還是五學處包含七無記處？有三種攝漏處，即欲漏（kama-asava）、有漏（bhava-asava）、無明漏（avijja-asava）。是三種漏處包含五學處，還是五學處包含三種漏處？有五種攝有漏處，即有漏的五蘊。是五有漏處包含五學處，還是五學處包含五有漏處？有八種攝無漏處，即無漏的五蘊以及三種無為（asamskrta）。是八無漏處包含五學處，還是五學處包含八無漏處？這五學處，有多少是過去的？有多少是未來的？有多少是現在的？有多少既非過去也非未來也非現在的？有多少是善的？有多少是不善的？有多少是無記的？有多少是欲界系（kama-dhatu）的？有多少是色界系（rupa-dhatu）的？有多少是無色界系（arupa-dhatu）的？有多少是不繫的？有多少是學的？有多少是無學的？有多少既非學也非無學的？

有多少是見所斷（darshana-prahātavya）的？有多少是修所斷（bhavana-prahātavya）的？有多少是非所斷的？有多少既非心（citta）也非心所（caitasika）也非心相應（citta-samprayukta）的？有多少是心所且與心相應的？有多少僅僅是心？有多少是隨心轉而非受（vedana）相應的？有多少是受相應而非隨心轉的？有多少是隨心轉且受相應的？有多少既非隨心轉也非受相應的？有多少是隨尋（vitarka）轉而非伺（vicara）相應的？有多少是伺相應而非隨尋轉的？有多少是隨尋轉且伺相應的？

【English Translation】 English version: Of the non-fruits (aphala), how many fruits (phala) are also non-fruits? How many are neither fruit nor non-fruit? How many are with grasping (upadana)? How many are without grasping (anupadana)? How many are made of the great elements (mahabhuta)? How many are not made of the great elements? How many are superior? How many are unsurpassed? How many exist? How many do not exist? How many are associated with a cause (hetu)? How many are not associated with a cause?

There are six categories that encompass wholesome things, namely the wholesome five aggregates (panca-khandha) and cessation through wisdom (pratisankhya-nirodha). Do the six wholesome categories encompass the five trainings (panca-siksa-padani), or do the five trainings encompass the six wholesome categories? There are five categories that encompass unwholesome things, namely the unwholesome five aggregates. Do the five unwholesome categories encompass the five trainings, or do the five trainings encompass the five unwholesome categories? There are seven categories that encompass indeterminate things, namely the indeterminate five aggregates, space (akasa), and cessation without wisdom (apratisankhya-nirodha). Do the seven indeterminate categories encompass the five trainings, or do the five trainings encompass the seven indeterminate categories? There are three categories that encompass outflows, namely the outflow of sensual desire (kama-asava), the outflow of existence (bhava-asava), and the outflow of ignorance (avijja-asava). Do the three outflows encompass the five trainings, or do the five trainings encompass the three outflows? There are five categories that encompass things with outflows, namely the five aggregates with outflows. Do the five categories with outflows encompass the five trainings, or do the five trainings encompass the five categories with outflows? There are eight categories that encompass things without outflows, namely the five aggregates without outflows and the three unconditioned elements (asamskrta). Do the eight categories without outflows encompass the five trainings, or do the five trainings encompass the eight categories without outflows? Of these five trainings, how many are past? How many are future? How many are present? How many are neither past, future, nor present? How many are wholesome? How many are unwholesome? How many are indeterminate? How many belong to the realm of desire (kama-dhatu)? How many belong to the realm of form (rupa-dhatu)? How many belong to the formless realm (arupa-dhatu)? How many are unconditioned? How many are in training? How many are beyond training? How many are neither in training nor beyond training?

How many are to be abandoned by seeing (darshana-prahātavya)? How many are to be abandoned by cultivation (bhavana-prahātavya)? How many are not to be abandoned? How many are neither mind (citta), mental factors (caitasika), nor associated with mind (citta-samprayukta)? How many are mental factors and associated with mind? How many are only mind? How many follow the mind but are not associated with feeling (vedana)? How many are associated with feeling but do not follow the mind? How many follow the mind and are associated with feeling? How many neither follow the mind nor are associated with feeling? How many follow initial application (vitarka) but are not associated with sustained application (vicara)? How many are associated with sustained application but do not follow initial application? How many follow initial application and are associated with sustained application?

應、幾非隨尋轉非伺相應？幾見非見處、幾見處非見、幾見亦見處、幾非見非見處？幾有身見為因非有身見因、幾有身見因非有身見為因、幾有身見為因亦有身見因、幾非有身見為因非有身見因？幾業非業異熟、幾業異熟非業、幾業亦業異熟、幾非業非業異熟、幾業非隨業轉、幾隨業轉非業、幾業亦隨業轉、幾非業非隨業轉？幾所造色非有見色、幾有見色非所造色、幾所造色亦有見色、幾非所造色非有見色？

幾所造色非有對色、幾有對色非所造色、幾所造色亦有對色、幾非所造色非有對色？幾難見故甚深、幾甚深故難見？幾善非善為因、幾善為因非善、幾善亦善為因、幾非善非善為因、幾不善非不善為因、幾不善為因非不善、幾不善亦不善為因、幾非不善非不善為因？幾無記非無記為因、幾無記為因非無記、幾無記亦無記為因、幾非無記非無記為因？幾因緣非有因、幾有因非因緣、幾因緣亦有因、幾非因緣非有因？幾等無間非等無間緣、幾等無間緣非等無間、幾等無間亦等無間緣、幾非等無間非等無間緣？幾所緣緣非有所緣、幾有所緣非所緣緣、幾所緣緣亦有所緣、幾非所緣緣非有所緣？幾增上緣非有增上、幾有增上非增上緣、幾增上緣亦有增上、幾非增上緣非有增上？幾瀑流非順瀑流、幾順瀑流非瀑流、幾

【現代漢語翻譯】現代漢語譯本：有幾種是隨尋而轉，而非與伺相應？有幾種是見而非見處，有幾種是見處而非見，有幾種既是見又是見處，有幾種既非見也非見處？有幾種以有身見（Sakkāya-diṭṭhi，認為五蘊為我所有的邪見）為因而非有身見因，有幾種以有身見為因而非有身見，有幾種既以有身見為因也是有身見因，有幾種既非以有身見為因也非有身見因？有幾種業不是業的異熟果報，有幾種業的異熟果報不是業，有幾種既是業也是業的異熟果報，有幾種既非業也非業的異熟果報？有幾種業不是隨業而轉，有幾種隨業而轉不是業，有幾種既是業也是隨業而轉，有幾種既非業也非隨業而轉？有幾種所造的色不是有可見的色，有幾種有可見的色不是所造的色，有幾種所造的色也是有可見的色，有幾種既非所造的色也非有可見的色？有幾種所造的色不是有對礙的色，有幾種有對礙的色不是所造的色，有幾種所造的色也是有對礙的色，有幾種既非所造的色也非有對礙的色？有幾種因為難以見到所以甚深，有幾種因為甚深所以難以見到？有幾種善不是以善為因，有幾種以善為因不是善，有幾種既是善也是以善為因，有幾種既非善也非以善為因？有幾種不善不是以不善為因，有幾種以不善為因不是不善，有幾種既是不善也是以不善為因，有幾種既非不善也非以不善為因？有幾種無記不是以無記為因，有幾種以無記為因不是無記，有幾種既是無記也是以無記為因，有幾種既非無記也非以無記為因？有幾種是因緣而非有因，有幾種是有因而非因緣，有幾種既是因緣也是有因，有幾種既非因緣也非有因？有幾種是等無間而非等無間緣，有幾種是等無間緣而非等無間，有幾種既是等無間也是等無間緣，有幾種既非等無間也非等無間緣？有幾種是所緣緣而非有所緣，有幾種是所有所緣而非所緣緣，有幾種既是所緣緣也是有所緣，有幾種既非所緣緣也非有所緣？有幾種是增上緣而非有增上，有幾種是有增上而非增上緣，有幾種既是增上緣也是有增上，有幾種既非增上緣也非有增上？有幾種是瀑流而非順瀑流，有幾種是順瀑流而非瀑流，有幾種是...

【English Translation】 English version: How many are turning along with applied thought and sustained thought, but not corresponding to sustained thought? How many are 'seen' but not 'places of seeing', how many are 'places of seeing' but not 'seen', how many are both 'seen' and 'places of seeing', how many are neither 'seen' nor 'places of seeing'? How many are 'with self-view (Sakkāya-diṭṭhi, the deluded view of considering the five aggregates as self) as a cause' but not 'caused by self-view', how many are 'caused by self-view' but not 'with self-view as a cause', how many are both 'with self-view as a cause' and 'caused by self-view', how many are neither 'with self-view as a cause' nor 'caused by self-view'? How many are 'kamma' but not 'result of kamma', how many are 'result of kamma' but not 'kamma', how many are both 'kamma' and 'result of kamma', how many are neither 'kamma' nor 'result of kamma'? How many are 'form produced' but not 'visible form', how many are 'visible form' but not 'form produced', how many are both 'form produced' and 'visible form', how many are neither 'form produced' nor 'visible form'? How many are 'form produced' but not 'tangible form', how many are 'tangible form' but not 'form produced', how many are both 'form produced' and 'tangible form', how many are neither 'form produced' nor 'tangible form'? How many are 'hard to see' because they are 'profound', how many are 'profound' because they are 'hard to see'? How many are 'wholesome' but not 'caused by wholesome', how many are 'caused by wholesome' but not 'wholesome', how many are both 'wholesome' and 'caused by wholesome', how many are neither 'wholesome' nor 'caused by wholesome'? How many are 'unwholesome' but not 'caused by unwholesome', how many are 'caused by unwholesome' but not 'unwholesome', how many are both 'unwholesome' and 'caused by unwholesome', how many are neither 'unwholesome' nor 'caused by unwholesome'? How many are 'indeterminate' but not 'caused by indeterminate', how many are 'caused by indeterminate' but not 'indeterminate', how many are both 'indeterminate' and 'caused by indeterminate', how many are neither 'indeterminate' nor 'caused by indeterminate'? How many are 'condition' but not 'with a cause', how many are 'with a cause' but not 'condition', how many are both 'condition' and 'with a cause', how many are neither 'condition' nor 'with a cause'? How many are 'immediately contiguous' but not 'immediately contiguous condition', how many are 'immediately contiguous condition' but not 'immediately contiguous', how many are both 'immediately contiguous' and 'immediately contiguous condition', how many are neither 'immediately contiguous' nor 'immediately contiguous condition'? How many are 'object condition' but not 'with an object', how many are 'with an object' but not 'object condition', how many are both 'object condition' and 'with an object', how many are neither 'object condition' nor 'with an object'? How many are 'predominant condition' but not 'with predominance', how many are 'with predominance' but not 'predominant condition', how many are both 'predominant condition' and 'with predominance', how many are neither 'predominant condition' nor 'with predominance'? How many are 'flood' but not 'flowing with the flood', how many are 'flowing with the flood' but not 'flood', how many are...

瀑流亦順瀑流、幾非瀑流非順瀑流？如依學處為五十問，依餘十九為問亦爾。

五學處者，一、盡形壽離斷生命；二、盡形壽離不與取；三、盡形壽離欲邪行；四、盡形壽離虛誑語；五、盡形壽離飲諸酒。此五名為近事學處。此五學處，幾有色等者，一切是有色。幾有見等者，一無見，四應分別，謂若表是有見，若無表是無見。幾有對等者，一切應分別，謂若表是有對，若無表是無對。幾有漏等者，一切是有漏。幾有為等者，一切是有為。幾有異熟等者，一切有異熟。幾是緣生等者，一切是緣生是因生是世攝。幾色攝等者，一切是色攝。幾內處攝等者，一切外處攝。幾智遍知所遍知等者，一切是智遍知所遍知。

此五學處，幾斷遍知所遍知等者，一切是斷遍知所遍知。幾應斷等者，一切是應斷。幾應修等者，一切是應修。幾染污等者，一切不染污。幾果非有果等者，一切是果亦有果。幾有執受等者，一切無執受。幾大種所造等者，一切是大種所造。幾有上等者，一切是有上。幾是有等者，一切是有。幾因相應等者，一切因不相應。

此五學處，與六善處相攝者，一善處少分攝五學處，五學處亦攝一善處少分。與五不善處相攝者，互不相攝。與七無記處相攝者，互不相攝。與三漏處相攝者，互不相攝

【現代漢語翻譯】現代漢語譯本瀑流是順瀑流嗎？或者說，有沒有既非瀑流也非順瀑流的情況？如果依據學處（Śikṣāpada，戒條）的五十種提問方式，以及依據其餘十九種提問方式，提問也是一樣的。

五種學處是：一、終身不殺生（離斷生命）；二、終身不偷盜（離不與取）；三、終身不邪淫（離欲邪行）；四、終身不妄語（離虛誑語）；五、終身不飲酒（離飲諸酒）。這五種稱為近事學處（Upāsaka-śikṣāpada，在家居士戒）。

這五種學處，哪些是有色等（Rūpa，物質）的？一切都是有色的。哪些是有見等（Darśana，可見）的？一個沒有見，四個應該分別，如果是表色（Vijñapti-rūpa，表色）就是有見，如果是無表色（Avijñapti-rūpa，無表色）就是無見。哪些是有對等（Pratigha，有對）的？一切都應該分別，如果是表色就是有對，如果是無表色就是無對。哪些是有漏等（Sāsrava，有煩惱）的？一切都是有漏的。哪些是有為等（Saṃskṛta，有為）的？一切都是有為的。哪些是有異熟等（Vipāka，異熟果）的？一切都有異熟。哪些是緣生等（Pratītyasamutpāda，緣起）的？一切都是緣生，是因生，是世間所攝。

哪些是色攝等（Rūpa-saṃgraha，色所攝）的？一切都是色所攝。哪些是內處攝等（Ādhyātmika-āyatana，內處所攝）的？一切都是外處所攝（Bāhya-āyatana，外處所攝）。哪些是智遍知所遍知等（Jñāna-parijñeya，智慧完全瞭解）的？一切都是智遍知所遍知。

這五種學處，哪些是斷遍知所遍知等（Prahāṇa-parijñeya，斷所應遍知）的？一切都是斷遍知所遍知。哪些是應斷等（Prahātavya，應斷）的？一切都是應斷。哪些是應修等（Bhāvitavya，應修）的？一切都是應修。哪些是染污等（Kliṣṭa，染污）的？一切都不染污。哪些是果非有果等（Phala，果報）的？一切都是果，也有果。哪些是有執受等（Upādāna，執取）的？一切都沒有執受。哪些是大種所造等（Mahābhūta-upādāya-rūpa，四大種所造）的？一切都是大種所造。哪些是有上等（Sa-uttara，有上）的？一切都是有上。哪些是有等（Asti，存在）的？一切都是有。哪些是因相應等（Hetu-samprayukta，與因相應）的？一切因不相應。

這五種學處，與六善處（Kuśala-dharma，善法）相攝的情況是，一個善處的小部分包含五學處，五學處也包含一個善處的小部分。與五不善處（Akuśala-dharma，不善法）相攝的情況是，互相不包含。與七無記處（Avyākṛta-dharma，無記法）相攝的情況是，互相不包含。與三漏處（Āsrava，漏）相攝的情況是，互相不包含。

【English Translation】 English version Is the current of defilements (waterfall) a current flowing with the defilements, or is there something that is neither a current of defilements nor a current flowing with the defilements? If we ask according to the fifty questions based on the precepts (Śikṣāpada), and also according to the remaining nineteen questions, the questioning is the same.

The five precepts are: 1. Abstaining from killing living beings for the duration of one's life; 2. Abstaining from taking what is not given for the duration of one's life; 3. Abstaining from sexual misconduct for the duration of one's life; 4. Abstaining from false speech for the duration of one's life; 5. Abstaining from intoxicating drinks for the duration of one's life. These five are called the precepts of a lay follower (Upāsaka-śikṣāpada).

Of these five precepts, which are of the nature of form (Rūpa)? All are of the nature of form. Which are of the nature of visibility (Darśana)? One is invisible, and four should be distinguished: if it is a manifestation (Vijñapti-rūpa), it is visible; if it is non-manifestation (Avijñapti-rūpa), it is invisible. Which are of the nature of resistance (Pratigha)? All should be distinguished: if it is a manifestation, it is resistant; if it is non-manifestation, it is non-resistant. Which are of the nature of defilements (Sāsrava)? All are of the nature of defilements. Which are conditioned (Saṃskṛta)? All are conditioned. Which have resultant maturation (Vipāka)? All have resultant maturation. Which arise from conditions (Pratītyasamutpāda)? All arise from conditions, arise from causes, and are included in the world.

Which are included in the category of form (Rūpa-saṃgraha)? All are included in the category of form. Which are included in the internal sense bases (Ādhyātmika-āyatana)? All are included in the external sense bases (Bāhya-āyatana). Which are to be fully known by wisdom (Jñāna-parijñeya)? All are to be fully known by wisdom.

Of these five precepts, which are to be fully known by abandonment (Prahāṇa-parijñeya)? All are to be fully known by abandonment. Which should be abandoned (Prahātavya)? All should be abandoned. Which should be cultivated (Bhāvitavya)? All should be cultivated. Which are defiled (Kliṣṭa)? None are defiled. Which are results and have results (Phala)? All are results and have results. Which are objects of clinging (Upādāna)? None are objects of clinging. Which are made of the great elements (Mahābhūta-upādāya-rūpa)? All are made of the great elements. Which are surpassable (Sa-uttara)? All are surpassable. Which exist (Asti)? All exist. Which are associated with causes (Hetu-samprayukta)? None are associated with causes.

Regarding the relationship between these five precepts and the six wholesome qualities (Kuśala-dharma), a small part of one wholesome quality includes the five precepts, and the five precepts also include a small part of one wholesome quality. Regarding the relationship with the five unwholesome qualities (Akuśala-dharma), they do not include each other. Regarding the relationship with the seven indeterminate qualities (Avyākṛta-dharma), they do not include each other. Regarding the relationship with the three outflows (Āsrava), they do not include each other.

與五有漏處相攝者，一有漏處少分攝五學處，五學處亦攝一有漏處少分。與八無漏處相攝者，互不相攝。幾過去等者，一切或過去或未來或現在。幾善等者，一切是善。幾欲界系等者，一切欲界系。幾學等者，一切非學非無學。

此五學處，幾見所斷等者，一切修所斷。幾非心等者，一切非心非心所非心相應。幾隨心轉非受相應等者，一切非隨心轉非受相應。幾隨心轉非想行相應等者，一切非隨心轉非想行相應。幾隨尋轉非伺相應等者，一切非隨尋轉非伺相應。幾見非見處等者，一切是見處非見。幾有身見為因非有身見因等者，一切非有身見為因非有身見因。幾業非業異熟等者，一切是業非業異熟。幾業非隨業轉等者，一切是業非隨業轉。幾所造色非有見色等者，一是所造色非有見色，四應分別，謂若表是所造色亦有見色，若無表是所造色非有見色。

此五學處，幾所造色非有對色等者，一切應分別，謂若表是所造色亦有對色，若無表是所造色非有對色。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，一切是善亦善為因。幾不善非不善為因等者，一切非不善非不善為因。幾無記非無記為因等者，一切非無記非無記為因。幾因緣非有因等者，一切是因緣亦有因。幾等無間非等無間

【現代漢語翻譯】現代漢語譯本：與五有漏處（Five outflows）相攝者，一個有漏處的小部分包含五個學處（Five trainings），五個學處也包含一個有漏處的小部分。與八無漏處（Eight non-outflows）相攝者，彼此不互相包含。有多少是過去等呢？一切都是過去、未來或現在。有多少是善等呢？一切都是善。有多少是欲界系等呢？一切都是欲界系。有多少是學等呢？一切都是非學非無學（neither under training nor without training）。這五個學處，有多少是見所斷等呢？一切都是修所斷。有多少是非心等呢？一切都是非心、非心所、非心相應。有多少是隨心轉非受相應等呢？一切都是非隨心轉非受相應。有多少是隨心轉非想行相應等呢？一切都是非隨心轉非想行相應。有多少是隨尋轉非伺相應等呢？一切都是非隨尋轉非伺相應。有多少是見非見處等呢？一切都是見處而非見。有多少是以有身見（belief in a self）為因，而非有身見之因等呢？一切都不是以有身見為因，也不是有身見之因。有多少是業而非業異熟等呢？一切都是業而非業異熟。有多少是業而非隨業轉等呢？一切都是業而非隨業轉。有多少是所造色（matter created by action）而非有見色（visible matter）等呢？一個是所造色而非有見色，四個應該分別看待，如果是表色（revealing form）就是所造色也是有見色，如果是無表色（non-revealing form）就是所造色而非有見色。這五個學處，有多少是所造色而非有對色（resistant matter）等呢？一切都應該分別看待，如果是表色就是所造色也是有對色，如果是無表色就是所造色而非有對色。有多少是難見故甚深，甚深故難見等呢？一切都是難見故甚深，甚深故難見。有多少是善而非善為因等呢？一切都是善也是善為因。有多少是不善而非不善為因等呢？一切都不是不善也不是不善為因。有多少是無記（neutral）而非無記為因等呢？一切都不是無記也不是無記為因。有多少是因緣（condition）而非有因等呢？一切都是因緣也有因。有多少是等無間（immediately preceding）而非等無間

【English Translation】 English version: Those that are included within the five outflows (Five outflows), a small portion of one outflow includes the five trainings (Five trainings), and the five trainings also include a small portion of one outflow. Those that are included within the eight non-outflows (Eight non-outflows), do not include each other. How many are past, etc.? All are either past, future, or present. How many are wholesome, etc.? All are wholesome. How many are related to the desire realm, etc.? All are related to the desire realm. How many are under training, etc.? All are neither under training nor without training. Of these five trainings, how many are abandoned by seeing, etc.? All are abandoned by cultivation. How many are non-mind, etc.? All are non-mind, non-mental factors, and non-mind-associated. How many follow the mind but are not associated with feeling, etc.? All do not follow the mind and are not associated with feeling. How many follow the mind but are not associated with perception and volition, etc.? All do not follow the mind and are not associated with perception and volition. How many follow thought but are not associated with examination, etc.? All do not follow thought and are not associated with examination. How many are objects of sight but not sight, etc.? All are objects of sight but not sight. How many have belief in a self (belief in a self) as their cause but are not the cause of belief in a self, etc.? All do not have belief in a self as their cause and are not the cause of belief in a self. How many are karma but not the result of karma, etc.? All are karma but not the result of karma. How many are karma but do not follow karma, etc.? All are karma but do not follow karma. How many are matter created by action (matter created by action) but not visible matter (visible matter), etc.? One is matter created by action but not visible matter, and four should be distinguished: if it is revealing form (revealing form), it is matter created by action and also visible matter; if it is non-revealing form (non-revealing form), it is matter created by action but not visible matter. Of these five trainings, how many are matter created by action but not resistant matter (resistant matter), etc.? All should be distinguished: if it is revealing form, it is matter created by action and also resistant matter; if it is non-revealing form, it is matter created by action but not resistant matter. How many are difficult to see and therefore profound, and profound and therefore difficult to see, etc.? All are difficult to see and therefore profound, and profound and therefore difficult to see. How many are wholesome but not caused by wholesomeness, etc.? All are wholesome and also caused by wholesomeness. How many are unwholesome but not caused by unwholesomeness, etc.? All are not unwholesome and are not caused by unwholesomeness. How many are neutral (neutral) but not caused by neutrality, etc.? All are not neutral and are not caused by neutrality. How many are condition (condition) but not having a cause, etc.? All are condition and also have a cause. How many are immediately preceding (immediately preceding) but not immediately preceding

緣等者，一切非等無間非等無間緣。幾所緣緣非有所緣等者，一切是所緣緣非有所緣。幾增上緣非有增上等者，一切是增上緣亦有增上。幾瀑流非順瀑流等者，一切順瀑流非瀑流。

四證凈者，謂佛證凈、法證凈、僧證凈、聖所愛戒證凈。此四證凈，幾有色等者，一有色，三無色。幾有見等者，一切是無見。幾有對等者，一切是無對。幾有漏等者，一切是無漏。幾有為等者，一切是有為。幾有異熟等者，一切無異熟。幾是緣生等者，一切是緣生是因生是世攝。幾色攝等者，一是色攝，三是名攝。幾內處攝等者，一切外處攝。幾智遍知所遍知等者，一切是智遍知所遍知。

此四證凈，幾斷遍知所遍知等者，一切非斷遍知所遍知。幾應斷等者，一切不應斷。幾應修等者，一切是應修。幾染污等者，一切不染污。幾果非有果等者，一切是果亦有果。幾有執受等者，一切無執受。幾大種所造等者，一是大種所造，三非大種所造。幾有上等者，一切是有上。幾是有等者，一切非有。幾因相應等者，一因不相應，三因相應。

此四證凈，與六善處相攝者，二善處少分攝四證凈，四證凈亦攝二善處少分。與五不善處相攝者，互不相攝。與七無記處相攝者，互不相攝。與三漏處相攝者，互不相攝。與五有漏處相攝者

【現代漢語翻譯】現代漢語譯本『緣等』是指一切非等無間緣（anantara-pratyaya，無間緣，即緊鄰的條件）和非等無間緣。多少所緣緣（alambana-pratyaya，所緣緣，即對像條件）不是有所緣等呢？一切都是所緣緣，但不是有所緣。多少增上緣（adhipati-pratyaya，增上緣，即主導條件）不是有增上等呢？一切都是增上緣，並且也有增上。多少瀑流（ogha，瀑流，即煩惱之流）不是順瀑流等呢？一切順瀑流（anuloma-ogha，順瀑流，即順應煩惱之流）都不是瀑流。

四證凈（catasso veicissa，四種證凈，即四種清凈的信心）是指佛證凈（buddhe veicissa，對佛的清凈信心）、法證凈（dhamme veicissa，對法的清凈信心）、僧證凈（sanghe veicissa，對僧的清凈信心）和聖所愛戒證凈（ariyakantehi silehi veicissa，對聖者所喜愛的戒律的清凈信心）。這四種證凈，多少是有色等呢？一種是有色，三種是無色。多少是有見等呢？一切都是無見。多少是有對等呢？一切都是無對。多少是有漏等呢？一切都是無漏。多少是有為等呢？一切都是有為。多少是有異熟等呢？一切都沒有異熟。多少是緣生等呢？一切都是緣生（paticcasamuppada，緣起）、是因生、是世攝。多少是色攝等呢？一種是色攝，三種是名攝。多少是內處攝等呢？一切都是外處攝。多少是智遍知所遍知等呢？一切都是智遍知所遍知。

這四種證凈，多少是斷遍知所遍知等呢？一切都不是斷遍知所遍知。多少是應斷等呢？一切都不應斷。多少是應修等呢？一切都是應修。多少是染污等呢？一切都不染污。多少是果不是有果等呢？一切都是果，並且也有果。多少是有執受等呢？一切都沒有執受。多少是大種所造等呢？一種是大種所造，三種不是大種所造。多少是有上等呢？一切都是有上。多少是有等呢？一切都不是有。多少是因相應等呢？一種因不相應，三種因相應。

這四種證凈，與六善處（chalayatanani kusala，六個善的處所）相攝的情況是，二善處少分攝四證凈，四證凈也攝二善處少分。與五不善處（pancayatanani akusala，五個不善的處所）相攝的情況是，互相不相攝。與七無記處（sattayatanani avyakata，七個無記的處所）相攝的情況是，互相不相攝。與三漏處（tini asavayatana，三個有漏的處所）相攝的情況是，互相不相攝。與五有漏處（pancayatanani sasava，五個有漏的處所）相攝的情況是

【English Translation】 English version 'Conditions, etc.' refers to all non-contiguous conditions (anantara-pratyaya, contiguous condition, i.e., immediately preceding condition) and non-contiguous conditions. How many object-conditions (alambana-pratyaya, object condition, i.e., object as condition) are not 'having an object, etc.'? All are object-conditions but do not have an object. How many dominant-conditions (adhipati-pratyaya, dominant condition, i.e., the dominating condition) are not 'having dominance, etc.'? All are dominant-conditions and also have dominance. How many floods (ogha, flood, i.e., flood of defilements) are not 'conforming floods, etc.'? All conforming floods (anuloma-ogha, conforming flood, i.e., conforming to the flood of defilements) are not floods.

The four kinds of serene confidences (catasso veicissa, four serene confidences, i.e., four kinds of pure faith) are serene confidence in the Buddha (buddhe veicissa, serene confidence in the Buddha), serene confidence in the Dhamma (dhamme veicissa, serene confidence in the Dhamma), serene confidence in the Sangha (sanghe veicissa, serene confidence in the Sangha), and serene confidence in the precepts loved by the noble ones (ariyakantehi silehi veicissa, serene confidence in the precepts loved by the noble ones). Of these four serene confidences, how many are 'having form, etc.'? One has form, and three are formless. How many are 'having visibility, etc.'? All are invisible. How many are 'having counteraction, etc.'? All are without counteraction. How many are 'having defilements, etc.'? All are without defilements. How many are 'conditioned, etc.'? All are conditioned. How many are 'having result, etc.'? All are without result. How many are 'dependently originated, etc.'? All are dependently originated (paticcasamuppada, dependent origination), are caused, and are included in the world. How many are 'included in form, etc.'? One is included in form, and three are included in name. How many are 'included in internal bases, etc.'? All are included in external bases. How many are 'knowable by knowledge-penetration, etc.'? All are knowable by knowledge-penetration.

Of these four serene confidences, how many are 'knowable by abandonment-penetration, etc.'? All are not knowable by abandonment-penetration. How many are 'to be abandoned, etc.'? All are not to be abandoned. How many are 'to be cultivated, etc.'? All are to be cultivated. How many are 'defiled, etc.'? All are not defiled. How many are 'result but not having result, etc.'? All are results and also have results. How many are 'having grasping, etc.'? All are without grasping. How many are 'made of the great elements, etc.'? One is made of the great elements, and three are not made of the great elements. How many are 'having a superior, etc.'? All have a superior. How many 'are, etc.'? All are not. How many are 'causally associated, etc.'? One is not causally associated, and three are causally associated.

Regarding the inclusion of these four serene confidences with the six wholesome bases (chalayatanani kusala, six wholesome bases), the two wholesome bases partially include the four serene confidences, and the four serene confidences also partially include the two wholesome bases. Regarding the inclusion with the five unwholesome bases (pancayatanani akusala, five unwholesome bases), they do not include each other. Regarding the inclusion with the seven indeterminate bases (sattayatanani avyakata, seven indeterminate bases), they do not include each other. Regarding the inclusion with the three bases of defilements (tini asavayatana, three bases of defilements), they do not include each other. Regarding the inclusion with the five defiled bases (pancayatanani sasava, five defiled bases),

，互不相攝。與八無漏處相攝者，一無漏處全一無漏處少分攝四證凈，四證凈亦攝一無漏處全一無漏處少分。幾過去等者，一切或過去或未來或現在。幾善等者，一切是善。幾欲界系等者，一切是不繫。幾學等者，一切應分別，謂佛證凈或學或無學。云何學？謂學作意相應佛證凈。云何無學？謂無學作意相應證佛凈。法、僧證凈亦爾。聖所愛戒證凈，或學或無學。云何學？謂學身語業。云何無學？謂無學身語業。

此四證凈，幾見所斷等者，一切非所斷。幾非心等者，一非心非心法非心相應，三是心所與心相應。幾隨心轉非受相應等者，一隨心轉非受相應，三隨心轉亦受相應。幾隨心轉非想行相應等者，一隨心轉非想相應，三隨心轉亦想相應。一隨心轉非行相應，三隨心轉亦行相應，除其自性。幾隨尋轉非伺相應等者，一切應分別，謂佛證凈或有尋有伺、或無尋唯伺、或無尋無伺。云何有尋有伺？謂有尋有伺作意相應佛證凈。云何無尋唯伺？謂無尋唯伺作意相應佛證凈。云何無尋無伺？謂無尋無伺作意相應佛證凈。法、僧證凈亦爾。聖所愛戒證凈，或隨尋轉非伺相應、或非隨尋轉非伺相應。云何隨尋轉非伺相應？謂隨尋轉無漏身語業。云何非隨尋轉非伺相應？謂不隨尋轉無漏身語業。幾見非見處等者，一切非見

【現代漢語翻譯】現代漢語譯本：互不相攝。與八無漏處相攝者，一無漏處全，一無漏處少分攝四證凈，四證凈亦攝一無漏處全，一無漏處少分。幾過去等者，一切或過去或未來或現在。幾善等者，一切是善。幾欲界系等者，一切是不繫。幾學等者，一切應分別，謂佛證凈（對佛陀的清凈信心）或學或無學。云何學？謂學作意相應佛證凈（與學習相應的作意相應的對佛陀的清凈信心）。云何無學？謂無學作意相應證佛凈（與無學相應的作意相應的對佛陀的清凈信心）。法、僧證凈（對佛法、僧團的清凈信心）亦爾。聖所愛戒證凈（聖者所喜愛的戒律的清凈信心），或學或無學。云何學？謂學身語業（學習中的身語業）。云何無學？謂無學身語業（無學位的身語業）。此四證凈，幾見所斷等者，一切非所斷。幾非心等者，一非心非心法非心相應，三是心所與心相應。幾隨心轉非受相應等者，一隨心轉非受相應，三隨心轉亦受相應。幾隨心轉非想行相應等者，一隨心轉非想相應，三隨心轉亦想相應。一隨心轉非行相應，三隨心轉亦行相應，除其自性。幾隨尋轉非伺相應等者，一切應分別，謂佛證凈（對佛陀的清凈信心）或有尋有伺、或無尋唯伺、或無尋無伺。云何有尋有伺？謂有尋有伺作意相應佛證凈（與有尋有伺相應的作意相應的對佛陀的清凈信心）。云何無尋唯伺？謂無尋唯伺作意相應佛證凈（與無尋唯伺相應的作意相應的對佛陀的清凈信心）。云何無尋無伺？謂無尋無伺作意相應佛證凈（與無尋無伺相應的作意相應的對佛陀的清凈信心）。法、僧證凈（對佛法、僧團的清凈信心）亦爾。聖所愛戒證凈（聖者所喜愛的戒律的清凈信心），或隨尋轉非伺相應、或非隨尋轉非伺相應。云何隨尋轉非伺相應？謂隨尋轉無漏身語業（隨尋轉的無漏身語業）。云何非隨尋轉非伺相應？謂不隨尋轉無漏身語業（不隨尋轉的無漏身語業）。幾見非見處等者，一切非見。

【English Translation】 English version: They do not mutually include each other. Regarding what is included by the eight unconditioned spheres, one entire unconditioned sphere and a small part of one unconditioned sphere include the four kinds of pure confidence; the four kinds of pure confidence also include one entire unconditioned sphere and a small part of one unconditioned sphere. Regarding how many are past, etc., all are either past, future, or present. Regarding how many are wholesome, etc., all are wholesome. Regarding how many are bound to the desire realm, etc., all are unbound. Regarding how many are learners, etc., all should be distinguished; that is, the pure confidence in the Buddha (confidence in the purity of the Buddha) is either a learner or a non-learner. What is a learner? It is the pure confidence in the Buddha associated with the attention of a learner. What is a non-learner? It is the pure confidence in the Buddha associated with the attention of a non-learner. The same applies to the pure confidence in the Dharma and the Sangha (confidence in the purity of the Dharma and the Sangha). The pure confidence in the precepts loved by the noble ones (confidence in the purity of the precepts cherished by the noble ones) is either a learner or a non-learner. What is a learner? It is the bodily and verbal actions of a learner. What is a non-learner? It is the bodily and verbal actions of a non-learner. Regarding these four kinds of pure confidence, how many are to be abandoned by seeing, etc., all are not to be abandoned. Regarding how many are non-mind, etc., one is non-mind, non-mental phenomena, and not associated with mind; three are mental factors and associated with mind. Regarding how many follow the mind but are not associated with feeling, etc., one follows the mind but is not associated with feeling; three follow the mind and are also associated with feeling. Regarding how many follow the mind but are not associated with perception and volition, etc., one follows the mind but is not associated with perception; three follow the mind and are also associated with perception. One follows the mind but is not associated with volition; three follow the mind and are also associated with volition, except for their own nature. Regarding how many follow initial application but are not associated with sustained application, etc., all should be distinguished; that is, the pure confidence in the Buddha (confidence in the purity of the Buddha) is either with initial and sustained application, or without initial application but only with sustained application, or without initial and sustained application. What is with initial and sustained application? It is the pure confidence in the Buddha associated with the attention with initial and sustained application. What is without initial application but only with sustained application? It is the pure confidence in the Buddha associated with the attention without initial application but only with sustained application. What is without initial and sustained application? It is the pure confidence in the Buddha associated with the attention without initial and sustained application. The same applies to the pure confidence in the Dharma and the Sangha (confidence in the purity of the Dharma and the Sangha). The pure confidence in the precepts loved by the noble ones (confidence in the purity of the precepts cherished by the noble ones) is either following initial application but not associated with sustained application, or not following initial application and not associated with sustained application. What is following initial application but not associated with sustained application? It is the unconditioned bodily and verbal actions that follow initial application. What is not following initial application and not associated with sustained application? It is the unconditioned bodily and verbal actions that do not follow initial application. Regarding how many are seen or not seen, etc., all are not seen.

非見處。幾有身見為因非有身見因等者，一切非有身見為因非有身見因。幾業非業異熟等者，一是業非業異熟，三非業非業異熟。幾業非隨業轉等者，一是業亦隨業轉，三隨業轉非業。幾所造色非有見色等者，一是所造色非有見色，三非所造色非有見色。

說一切有部品類足論卷第十大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第十一

尊者世友造

三藏法師玄奘奉　詔譯

辯千問品第七之二

此四證凈，幾所造色非有對色等者，一是所造色非有對色，三非所造色非有對色。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，一切是善亦善為因。幾不善非不善為因等者，一切非不善非不善為因。幾無記非無記為因等者，一切非無記非無記為因。幾因幾非有因等者，一切是因緣亦有因。幾等無間非等無間緣等者，一非等無間非等無間緣，三應分別，謂佛證凈或是等無間非等無間緣、或是等無間亦等無間緣、或非等無間非等無間緣。云何是等無間非等無間緣？謂未來現前正起佛證凈。云何是等無間亦等無間緣？謂過去現在佛證凈。云何非等無間非等無間緣？謂除未來現前正起佛證凈，諸餘未來佛證凈。法、僧證凈亦爾。

【現代漢語翻譯】現代漢語譯本：『非見處。幾有身見為因非有身見因等者』，一切『非有身見為因非有身見因』。（意為：在非見解的範疇中，有多少以『有身見』（Sakkāya-diṭṭhi，認為五蘊為我）為因而不是『有身見』之因的事物？答案是：所有不是以『有身見』為因而不是『有身見』之因的事物。）『幾業非業異熟等者』，一是『業非業異熟』，三『非業非業異熟』。（意為：有多少是『業』（Karma）但不是『業異熟』（Vipāka，業的果報），又有多少不是『業』也不是『業異熟』？答案是：一種是『業』但不是『業異熟』，三種不是『業』也不是『業異熟』。）『幾業非隨業轉等者』，一是『業亦隨業轉』，三『隨業轉非業』。（意為：有多少是『業』但不是隨『業』而轉的，又有多少是隨『業』而轉但不是『業』？答案是：一種是『業』也隨『業』而轉，三種是隨『業』而轉但不是『業』。）『幾所造色非有見色等者』，一是『所造色非有見色』，三『非所造色非有見色』。（意為：有多少是『所造色』（Upādā rūpa，四大種所造的色法）但不是『有見色』（Sanidassana rūpa，可見的色法），又有多少不是『所造色』也不是『有見色』？答案是：一種是『所造色』但不是『有見色』，三種不是『所造色』也不是『有見色』。）《說一切有部品類足論》卷第十大正藏第 26 冊 No. 1542 《阿毗達磨品類足論》《阿毗達磨品類足論》卷第十一尊者世友造三藏法師玄奘奉　詔譯辯千問品第七之二此四證凈，『幾所造色非有對色等者』，一是『所造色非有對色』，三『非所造色非有對色』。（意為：關於這四種證凈，有多少是『所造色』但不是『有對色』（Sappaṭigha rūpa，有障礙的色法），又有多少不是『所造色』也不是『有對色』？答案是：一種是『所造色』但不是『有對色』，三種不是『所造色』也不是『有對色』。）『幾難見故甚深等者』，一切『難見故甚深』，『甚深故難見』。（意為：有多少是因為『難見』所以『甚深』，又有多少是因為『甚深』所以『難見』？答案是：所有都是因為『難見』所以『甚深』，也因為『甚深』所以『難見』。）『幾善非善為因等者』，一切是『善』亦『善為因』。（意為：有多少是『善』（Kusala）但不是以『善』為因的？答案是：所有『善』也是『善』的因。）『幾不善非不善為因等者』，一切『非不善非不善為因』。（意為：有多少是『不善』（Akusala）但不是以『不善』為因的？答案是：所有不是『不善』的，也不是『不善』的因。）『幾無記非無記為因等者』，一切『非無記非無記為因』。（意為：有多少是『無記』（Avyākata，非善非不善）但不是以『無記』為因的？答案是：所有不是『無記』的，也不是『無記』的因。）『幾因幾非有因等者』，一切是『因緣』亦『有因』。（意為：有多少是『因』（Hetu）但不是『有因』（Sahetuka，有因的）？答案是：所有是『因緣』也是『有因』。）『幾等無間非等無間緣等者』，一『非等無間非等無間緣』，三應分別，謂佛證凈或是『等無間非等無間緣』、或是『等無間亦等無間緣』、或『非等無間非等無間緣』。（意為：有多少是『等無間』（Samanantarā，無間）但不是『等無間緣』（Samanantarā paccaya，無間緣）？答案是：一種不是『等無間』也不是『等無間緣』，三種應該分別，即佛證凈，可能是『等無間』但不是『等無間緣』，可能是『等無間』也是『等無間緣』，或者不是『等無間』也不是『等無間緣』。）『云何是等無間非等無間緣』？謂未來現前正起佛證凈。（什麼是『等無間』但不是『等無間緣』？是指未來正在生起的佛證凈。）『云何是等無間亦等無間緣』？謂過去現在佛證凈。（什麼是『等無間』也是『等無間緣』？是指過去和現在的佛證凈。）『云何非等無間非等無間緣』？謂除未來現前正起佛證凈，諸餘未來佛證凈。（什麼不是『等無間』也不是『等無間緣』？是指除了未來正在生起的佛證凈之外，其餘未來的佛證凈。）法、僧證凈亦爾。（法證凈和僧證凈也是如此。)

【English Translation】 English version: 『Non-seeing places. How many things are caused by the view of self but are not the cause of the view of self, etc.?』 All are 『not caused by the view of self and are not the cause of the view of self.』 (Meaning: In the category of non-seeing, how many things are caused by 『Sakkāya-diṭṭhi』 (view of self, considering the five aggregates as self) but are not the cause of 『Sakkāya-diṭṭhi』? The answer is: all things that are not caused by 『Sakkāya-diṭṭhi』 and are not the cause of 『Sakkāya-diṭṭhi』.) 『How many are karma but not the result of karma, etc.?』 One is 『karma but not the result of karma,』 and three are 『neither karma nor the result of karma.』 (Meaning: How many are 『karma』 (Karma) but not 『Vipāka』 (the result of karma), and how many are neither 『karma』 nor 『Vipāka』? The answer is: one is 『karma』 but not 『Vipāka,』 and three are neither 『karma』 nor 『Vipāka.』) 『How many are karma but do not follow karma, etc.?』 One is 『karma and follows karma,』 and three 『follow karma but are not karma.』 (Meaning: How many are 『karma』 but do not follow 『karma,』 and how many follow 『karma』 but are not 『karma』? The answer is: one is 『karma』 and follows 『karma,』 and three follow 『karma』 but are not 『karma.』) 『How many are produced matter but not visible matter, etc.?』 One is 『produced matter but not visible matter,』 and three are 『neither produced matter nor visible matter.』 (Meaning: How many are 『Upādā rūpa』 (produced matter, matter derived from the four great elements) but not 『Sanidassana rūpa』 (visible matter), and how many are neither 『Upādā rūpa』 nor 『Sanidassana rūpa』? The answer is: one is 『Upādā rūpa』 but not 『Sanidassana rūpa,』 and three are neither 『Upādā rūpa』 nor 『Sanidassana rūpa.』) 《Abhidharma Prakaraṇapāda Śāstra》 Volume 10 by Sarvāstivāda Taisho Tripitaka Volume 26 No. 1542 《Abhidharma Prakaraṇapāda Śāstra》《Abhidharma Prakaraṇapāda Śāstra》 Volume 11 Composed by Venerable Vasumitra Translated by Tripiṭaka Master Xuanzang under Imperial Order Chapter 7.2: Analysis of a Thousand Questions Regarding these four kinds of pure faith, 『How many are produced matter but not resistant matter, etc.?』 One is 『produced matter but not resistant matter,』 and three are 『neither produced matter nor resistant matter.』 (Meaning: Regarding these four kinds of pure faith, how many are 『Upādā rūpa』 but not 『Sappaṭigha rūpa』 (resistant matter, matter with obstruction), and how many are neither 『Upādā rūpa』 nor 『Sappaṭigha rūpa』? The answer is: one is 『Upādā rūpa』 but not 『Sappaṭigha rūpa,』 and three are neither 『Upādā rūpa』 nor 『Sappaṭigha rūpa.』) 『How many are profound because they are difficult to see, etc.?』 All are 『profound because they are difficult to see,』 and 『difficult to see because they are profound.』 (Meaning: How many are 『profound』 because they are 『difficult to see,』 and how many are 『difficult to see』 because they are 『profound』? The answer is: all are 『profound』 because they are 『difficult to see,』 and also 『difficult to see』 because they are 『profound.』) 『How many are wholesome but not caused by wholesomeness, etc.?』 All are 『wholesome and caused by wholesomeness.』 (Meaning: How many are 『Kusala』 (wholesome) but not caused by 『Kusala』? The answer is: all 『Kusala』 are also the cause of 『Kusala.』) 『How many are unwholesome but not caused by unwholesomeness, etc.?』 All are 『not unwholesome and not caused by unwholesomeness.』 (Meaning: How many are 『Akusala』 (unwholesome) but not caused by 『Akusala』? The answer is: all that are not 『Akusala』 are also not the cause of 『Akusala.』) 『How many are indeterminate but not caused by indeterminacy, etc.?』 All are 『not indeterminate and not caused by indeterminacy.』 (Meaning: How many are 『Avyākata』 (indeterminate, neither wholesome nor unwholesome) but not caused by 『Avyākata』? The answer is: all that are not 『Avyākata』 are also not the cause of 『Avyākata.』) 『How many are causes and how many are not with causes, etc.?』 All are 『causal conditions and with causes.』 (Meaning: How many are 『Hetu』 (cause) but not 『Sahetuka』 (with cause)? The answer is: all are 『causal conditions』 and also 『with cause.』) 『How many are immediately contiguous but not immediately contiguous conditions, etc.?』 One is 『not immediately contiguous and not an immediately contiguous condition,』 and three should be distinguished, namely, pure faith in the Buddha, which may be 『immediately contiguous but not an immediately contiguous condition,』 or 『immediately contiguous and also an immediately contiguous condition,』 or 『neither immediately contiguous nor an immediately contiguous condition.』 (Meaning: How many are 『Samanantarā』 (immediately contiguous) but not 『Samanantarā paccaya』 (immediately contiguous condition)? The answer is: one is not 『Samanantarā』 and also not 『Samanantarā paccaya,』 and three should be distinguished, that is, pure faith in the Buddha, which may be 『Samanantarā』 but not 『Samanantarā paccaya,』 may be 『Samanantarā』 and also 『Samanantarā paccaya,』 or may be neither 『Samanantarā』 nor 『Samanantarā paccaya.』) 『What is immediately contiguous but not an immediately contiguous condition?』 It refers to the pure faith in the Buddha that is arising in the future. (What is 『Samanantarā』 but not 『Samanantarā paccaya』? It refers to the pure faith in the Buddha that is arising in the future.) 『What is immediately contiguous and also an immediately contiguous condition?』 It refers to the pure faith in the Buddha in the past and present. (What is 『Samanantarā』 and also 『Samanantarā paccaya』? It refers to the pure faith in the Buddha in the past and present.) 『What is neither immediately contiguous nor an immediately contiguous condition?』 It refers to all other future pure faith in the Buddha, except for the pure faith in the Buddha that is arising in the future. (What is neither 『Samanantarā』 nor 『Samanantarā paccaya』? It refers to all other future pure faith in the Buddha, except for the pure faith in the Buddha that is arising in the future.) The same applies to pure faith in the Dharma and the Sangha. (The same applies to pure faith in the Dharma and the Sangha.)

幾所緣緣非有所緣等者，一是所緣緣非有所緣，三是所緣緣亦有所緣。幾增上緣非有增上等者，一切是增上緣，亦有增上。幾暴流非順暴流等者，一切非暴流非順暴流。

四沙門果者，謂預流果、一來果、不還果、阿羅漢果。此四沙門果，幾有色等者，一切應分別，謂沙門果所攝身語業是有色，余皆無色。幾有見等者，一切是無見。幾有對等者，一切是無對。幾有漏等者，一切是無漏。幾有為等者，一切應分別，謂預流果或有為、或無為。云何有為？謂預流果所攝五蘊。云何無為？謂預流果所攝擇滅。一來、不還、阿羅漢果亦爾。幾有異熟等者，一切無異熟。幾是緣生等者，一切應分別，謂有為沙門果是緣生是因生是世攝，若無為沙門果非緣生非因生非世攝。幾色攝等者，一切應分別，謂沙門果所攝身語業是色攝，余皆是名攝。幾內處攝等者，一切應分別，謂沙門果所攝心意識是內處攝，余皆是外處攝。幾智遍知所遍知等者，一切是智遍知所遍知。

此四沙門果，幾斷遍知所遍知等者，一切非斷遍知所遍知。幾應斷等者，一切不應斷。幾應修等者，一切應分別，謂有為沙門果是應修，若無為沙門果不應修。幾染污等者，一切不染污。幾果非有果等者，一切應分別，謂有為沙門果是果亦有果，若無為沙門果

【現代漢語翻譯】現代漢語譯本『幾所緣緣非有所緣等者』，意思是：有多少種所緣緣不是有所緣的等等？一種是所緣緣不是有所緣，三種是所緣緣也是有所緣。『幾增上緣非有增上等者』，意思是：有多少種增上緣不是有增上的等等？一切都是增上緣，也有增上。『幾暴流非順暴流等者』，意思是：有多少種暴流不是順暴流的等等？一切都不是暴流也不是順暴流。

四沙門果（catuḥ śrāmaṇya-phalāni）：指的是預流果（srota-āpanna-phala）、一來果（sakṛd-āgāmin-phala）、不還果（anāgāmin-phala）、阿羅漢果（arhat-phala）。這四種沙門果，有多少是有色等等？一切都應該分別說明，即沙門果所包含的身語業是有色的，其餘都是無色的。有多少是有見等等？一切都是無見。有多少是有對等等？一切都是無對。有多少是有漏等等？一切都是無漏。有多少是有為等等？一切都應該分別說明，即預流果或者是有為的，或者是無為的。什麼是『有為』？指的是預流果所包含的五蘊（pañca-skandha）。什麼是『無為』？指的是預流果所包含的擇滅（pratisaṃkhyā-nirodha）。一來果、不還果、阿羅漢果也是如此。有多少是有異熟等等？一切都沒有異熟。有多少是緣生等等？一切都應該分別說明，即有為的沙門果是緣生、是因生、是世攝，如果是無為的沙門果，則不是緣生、不是因生、不是世攝。有多少是色攝等等？一切都應該分別說明，即沙門果所包含的身語業是色攝，其餘都是名攝。有多少是內處攝等等？一切都應該分別說明，即沙門果所包含的心意識是內處攝，其餘都是外處攝。有多少是智遍知所遍知等等？一切都是智遍知所遍知。

這四種沙門果，有多少是斷遍知所遍知等等？一切都不是斷遍知所遍知。有多少是應斷等等？一切都不應斷。有多少是應修等等？一切都應該分別說明，即有為的沙門果是應修的，如果是無為的沙門果，則不應修。有多少是染污等等？一切都不是染污的。有多少是果不是有果等等？一切都應該分別說明，即有為的沙門果是果也是有果，如果是無為的沙門果，則不是果也不是有果。

【English Translation】 English version 'How many conditioned condition are not with something conditioned, etc.?' One is a conditioned condition that is not with something conditioned, three are conditioned conditions that are also with something conditioned. 'How many dominant condition are not with dominance, etc.?' Everything is a dominant condition, and there is also dominance. 'How many floods are not in accordance with the floods, etc.?' Everything is neither a flood nor in accordance with the floods.

The four Śrāmaṇya-phalas (catuḥ śrāmaṇya-phalāni) are the Srota-āpanna-phala (stream-enterer fruit), the Sakṛd-āgāmin-phala (once-returner fruit), the Anāgāmin-phala (non-returner fruit), and the Arhat-phala (Arhat fruit). Of these four Śrāmaṇya-phalas, how many are with form, etc.? Everything should be distinguished: the bodily and verbal actions included in the Śrāmaṇya-phala are with form, the rest are without form. How many are with seeing, etc.? Everything is without seeing. How many are with counteraction, etc.? Everything is without counteraction. How many are with outflows, etc.? Everything is without outflows. How many are conditioned, etc.? Everything should be distinguished: the Srota-āpanna-phala is either conditioned or unconditioned. What is 'conditioned'? It refers to the five aggregates (pañca-skandha) included in the Srota-āpanna-phala. What is 'unconditioned'? It refers to the cessation through discernment (pratisaṃkhyā-nirodha) included in the Srota-āpanna-phala. The Sakṛd-āgāmin-phala, Anāgāmin-phala, and Arhat-phala are also like this. How many are with dissimilar result, etc.? Everything is without dissimilar result. How many are dependently originated, etc.? Everything should be distinguished: the conditioned Śrāmaṇya-phala is dependently originated, causally originated, and included in the world; the unconditioned Śrāmaṇya-phala is not dependently originated, not causally originated, and not included in the world. How many are included in the realm of form, etc.? Everything should be distinguished: the bodily and verbal actions included in the Śrāmaṇya-phala are included in the realm of form, the rest are included in the realm of name. How many are included in the internal bases, etc.? Everything should be distinguished: the mind, consciousness, and intellect included in the Śrāmaṇya-phala are included in the internal bases, the rest are included in the external bases. How many are known by the knowledge of complete knowing, etc.? Everything is known by the knowledge of complete knowing.

Of these four Śrāmaṇya-phalas, how many are known by the knowledge of complete knowing of abandonment, etc.? Everything is not known by the knowledge of complete knowing of abandonment. How many should be abandoned, etc.? Nothing should be abandoned. How many should be cultivated, etc.? Everything should be distinguished: the conditioned Śrāmaṇya-phala should be cultivated, the unconditioned Śrāmaṇya-phala should not be cultivated. How many are defiled, etc.? Nothing is defiled. How many are a result that is not with a result, etc.? Everything should be distinguished: the conditioned Śrāmaṇya-phala is a result and is with a result, the unconditioned Śrāmaṇya-phala is not a result and is not with a result.

是果非有果。幾有執受等者，一切無執受。幾大種所造等者，一切應分別，謂沙門果所攝身語業是大種所造，余皆非大種所造。幾有上等者，一切應分別，謂有為沙門果是有上，若無為沙門果是無上。幾是有等者，一切非有。幾因相應等者，一切應分別，謂沙門果所攝身語業、心不相應行及擇滅因不相應，余皆因相應。

此四沙門果，與六善處相攝者，六善處少分攝四沙門果，四沙門果亦攝六善處少分。與五不善處相攝者，互不相攝。與七無記處相攝者，互不相攝。與三漏處相攝者，互不相攝。與五有漏處相攝者，互不相攝。與八無漏處相攝者，八六無漏處少分攝四沙門果，四沙門果亦攝八六無漏處少分。幾過去等者，一切應分別，謂有為沙門果或過去或未來或現在，若無為沙門果非過去非未來非現在。幾善等者，一切是善。幾欲界系等者，一切是不繫。幾學等者，一切應分別，謂預流果或學、或非學非無學。云何學？謂有為預流果。云何非學非無學？謂無為預流果。一來、不還果亦爾。阿羅漢果，或無學、或非學非無學。云何無學？謂有為阿羅漢果。云何非學非無學？謂無為阿羅漢果。

此四沙門果，幾見所斷等者，一切非所斷。幾非心等者，一切應分別，謂沙門果所攝身語業、心不相應行及擇滅，非

【現代漢語翻譯】現代漢語譯本：是果，還是非有果？凡是有執受（upādāna，指執取、依賴）等，一切都無執受。凡是大種（mahābhūta，指地、水、火、風四大元素）所造等，一切都應分別：沙門果（śrāmaṇya-phala，指出家修道所證得的果位）所攝的身語業（kāya-vāc-citta-karma，指身體、語言、意念的行為）是大種所造，其餘都不是大種所造。凡是有上（sa-uttara，指有比它更高的）等，一切都應分別：有為（saṃskṛta，指有生滅變化的）沙門果是有上，如果是無為（asaṃskṛta，指無生滅變化的）沙門果，則是無上（an-uttara，指沒有比它更高的）。凡是有（asti，指存在）等，一切都不是有。凡是因相應（hetu-samprayukta，指與因相應）等，一切都應分別：沙門果所攝的身語業、心不相應行（citta-viprayukta-saṃskāra，指不與心識相應的行法）以及擇滅（pratisaṃkhyā-nirodha，指通過智慧選擇而達到的滅盡）因不相應，其餘都是因相應。

這四沙門果，與六善處（kuśala-sthāna，指六種善的處所）相攝者，六善處少分攝四沙門果，四沙門果也攝六善處少分。與五不善處（akuśala-sthāna，指五種不善的處所）相攝者，互相不相攝。與七無記處（avyākṛta-sthāna，指七種無記的處所）相攝者，互相不相攝。與三漏處（āsrava-sthāna，指三種煩惱的處所）相攝者，互相不相攝。與五有漏處（sāsrava-sthāna，指五種有煩惱的處所）相攝者，互相不相攝。與八無漏處（anāsrava-sthāna，指八種無煩惱的處所）相攝者，八六無漏處少分攝四沙門果，四沙門果也攝八六無漏處少分。凡是過去等，一切都應分別：有為沙門果，或者過去，或者未來，或者現在；如果是無為沙門果，則非過去、非未來、非現在。凡是善等，一切都是善。凡是欲界系（kāma-dhātu-saṃyojana，指屬於欲界的）等，一切都是不繫。凡是學（śaikṣa，指還在學習階段的）等，一切都應分別：預流果（srota-āpanna-phala，指入流果，初果）或者學，或者非學非無學。什麼是學？指有為預流果。什麼是非學非無學？指無為預流果。一來果（sakṛdāgāmin-phala，指一來果，二果）、不還果（anāgāmin-phala，指不還果，三果）也是如此。阿羅漢果（arhat-phala，指阿羅漢果，四果），或者無學（aśaikṣa，指已經完成學習的），或者非學非無學。什麼是無學？指有為阿羅漢果。什麼是非學非無學？指無為阿羅漢果。

這四沙門果，凡是見所斷（darśana-heya，指通過見道斷除的煩惱）等，一切都不是所斷。凡是非心（a-citta，指不是心識）等，一切都應分別：沙門果所攝的身語業、心不相應行以及擇滅，非心。

【English Translation】 English version: Is it a fruit, or is it not a fruit? Those who have grasping (upādāna, meaning clinging or dependence), all have no grasping. Those who are made of the great elements (mahābhūta, referring to the four great elements of earth, water, fire, and wind), all should be distinguished: the body, speech, and mental actions (kāya-vāc-citta-karma, referring to actions of body, speech, and mind) included in the fruits of the ascetic (śrāmaṇya-phala, referring to the fruits attained by ascetic practice) are made of the great elements, and the rest are not made of the great elements. Those who have a superior (sa-uttara, meaning having something higher), all should be distinguished: the conditioned (saṃskṛta, meaning subject to arising and ceasing) fruits of the ascetic have a superior, and if they are unconditioned (asaṃskṛta, meaning not subject to arising and ceasing) fruits of the ascetic, they are unsurpassed (an-uttara, meaning having nothing higher). Those who exist (asti, meaning existence), all do not exist. Those who are associated with a cause (hetu-samprayukta, meaning associated with a cause), all should be distinguished: the body, speech, and mental actions included in the fruits of the ascetic, the mind-independent formations (citta-viprayukta-saṃskāra, referring to formations not associated with consciousness), and cessation through discrimination (pratisaṃkhyā-nirodha, referring to cessation attained through wise choice) are not associated with a cause, and the rest are associated with a cause.

These four fruits of the ascetic, in relation to the six wholesome states (kuśala-sthāna, referring to six wholesome locations), the six wholesome states partially include the four fruits of the ascetic, and the four fruits of the ascetic also partially include the six wholesome states. In relation to the five unwholesome states (akuśala-sthāna, referring to five unwholesome locations), they do not include each other. In relation to the seven unspecified states (avyākṛta-sthāna, referring to seven unspecified locations), they do not include each other. In relation to the three outflows (āsrava-sthāna, referring to three locations of defilements), they do not include each other. In relation to the five defiled states (sāsrava-sthāna, referring to five defiled locations), they do not include each other. In relation to the eight undefiled states (anāsrava-sthāna, referring to eight undefiled locations), the eight and six undefiled states partially include the four fruits of the ascetic, and the four fruits of the ascetic also partially include the eight and six undefiled states. Those that are past, etc., all should be distinguished: the conditioned fruits of the ascetic are either past, future, or present; if they are unconditioned fruits of the ascetic, they are neither past, future, nor present. Those that are wholesome, etc., all are wholesome. Those that are bound to the desire realm (kāma-dhātu-saṃyojana, referring to belonging to the desire realm), all are unbound. Those that are in training (śaikṣa, referring to being in the stage of learning), all should be distinguished: the stream-enterer fruit (srota-āpanna-phala, referring to the fruit of stream-entry, the first fruit) is either in training, or neither in training nor beyond training. What is in training? It refers to the conditioned stream-enterer fruit. What is neither in training nor beyond training? It refers to the unconditioned stream-enterer fruit. The once-returner fruit (sakṛdāgāmin-phala, referring to the fruit of once-returner, the second fruit) and the non-returner fruit (anāgāmin-phala, referring to the fruit of non-returner, the third fruit) are also like this. The arhat fruit (arhat-phala, referring to the fruit of arhat, the fourth fruit) is either beyond training (aśaikṣa, referring to having completed training), or neither in training nor beyond training. What is beyond training? It refers to the conditioned arhat fruit. What is neither in training nor beyond training? It refers to the unconditioned arhat fruit.

These four fruits of the ascetic, those that are abandoned by seeing (darśana-heya, referring to defilements abandoned through the path of seeing), all are not abandoned. Those that are not mind (a-citta, referring to not being consciousness), all should be distinguished: the body, speech, and mental actions included in the fruits of the ascetic, the mind-independent formations, and cessation through discrimination, are not mind.

心非心所非心相應；若受蘊想蘊及相應行蘊，是心所與心相應；若心意識，唯是心。幾隨心轉非受相應等者，一切應分別，謂預流果有四句。或隨心轉非受相應，謂預流果所攝身語業及隨心轉心不相應行，並受或受相應非隨心轉，謂預流果所攝心意識。或隨心轉亦受相應，謂預流果攝想蘊及相應行蘊。或非隨心轉非受相應，謂除預流果攝隨心轉心不相應行，諸餘預流果攝心不相應行及擇滅。一來、不還、阿羅漢果亦爾。幾隨心轉非想行相應等者，一切應分別，謂除自性，如受應知。幾隨尋轉非伺相應等者，一切應分別，謂預流果有四句。或隨尋轉非伺相應，謂預流果所攝身語業，及隨尋轉心不相應行，並伺。或伺相應非隨尋轉，謂預流果所攝尋。或隨尋轉亦伺相應，謂預流果所攝尋伺相應心心所法。或非隨尋轉非伺相應，謂除預流果所攝隨尋轉心不相應行，諸餘預流果所攝心不相應行及擇滅。一來果亦爾。不還果有四句。或隨尋轉非伺相應，謂不還果所攝隨尋轉身語業，及隨尋轉心不相應行，並尋相應伺。或伺相應非隨尋轉，謂不還果所攝尋，及尋不相應伺相應心心所法。或隨尋轉亦伺相應，謂不還果所攝尋伺相應心心所法。或非隨尋轉非伺相應，謂除不還果所攝隨尋轉身語業、心不相應行，諸餘不還果所攝身語業、

心不相應行及不還果所攝尋不相應伺，若無尋無伺心心所法並擇滅。阿羅漢果亦爾。幾見非見處等者，一切應分別，謂預流果所攝慧是見非見處，余皆非見非見處。一來、不還果亦爾。阿羅漢果所攝盡無生智所不攝慧是見非見處，余皆非見非見處。幾有身見為因非有身見因等者，一切非有身見為因非有身見因。幾業非業異熟等者，一切應分別，謂沙門果所攝身語業及思是業非業異熟，余皆非業非業異熟。幾業非隨業轉等者，一切應分別。謂預流果有四句。或業非隨業轉，謂預流果所攝思。或隨業轉非業，謂預流果所攝受想識蘊，及思所不攝隨業轉行蘊。或業亦隨業轉，謂預流果所攝身語業。或非業非隨業轉，謂除預流果所攝隨業轉心不相應行，諸餘預流果所攝心不相應行及擇滅。一來、不還、阿羅漢果亦爾。幾所造色非有見色等者，一切應分別，謂沙門果所攝身語業是所造色非有見色，余皆非所造色非有見色。

此四沙門果，幾所造色非有對色等者，一切應分別，謂沙門果所攝身語業是所造色非有對色，余皆非所造色非有對色。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，一切應分別，謂有為沙門果是善亦善為因，若無為沙門果是善非善為因。幾不善非不善為因等者，一切非不善非不

【現代漢語翻譯】現代漢語譯本：與心不相應的行，以及不還果所包含的『尋』（Vitarka，粗略的思考）不相應『伺』（Vicara，精細的思考），如果既沒有『尋』也沒有『伺』，那麼心和心所法都與『擇滅』（Nirvana obtained through wisdom）相關。阿羅漢果（Arhatship，證得阿羅漢果位）也是如此。關於有多少是『見』（Dṛṣṭi，見解）而非『見處』（Dṛṣṭisthāna，產生見解之處）等等的問題，一切都應該分別說明。預流果（Srotapanna，入流果）所包含的智慧是『見』而非『見處』，其餘的都不是『見』也不是『見處』。一來果（Sakṛdāgāmin，一來果）、不還果（Anāgāmin，不還果）也是如此。阿羅漢果所包含的，不被『盡無生智』（knowledge of the cessation of rebirth）所包含的智慧是『見』而非『見處』，其餘的都不是『見』也不是『見處』。關於有多少是以『有身見』（Satkāyadṛṣṭi，認為五蘊為我所有的錯誤見解）為因而又不是『有身見』的因等等的問題，一切都不是『有身見』的因，也不是『有身見』的因。關於有多少是『業』（Karma，行為）而不是『業異熟』（Karma-vipāka，業的果報）等等的問題，一切都應該分別說明。沙門果（Śrāmaṇya-phala，修道之果）所包含的身語業以及『思』（Cetanā，意志）是『業』而不是『業異熟』，其餘的都不是『業』也不是『業異熟』。關於有多少是『業』而不是『隨業轉』（that which follows karma）等等的問題，一切都應該分別說明。預流果有四種情況：有的是『業』而不是『隨業轉』，比如預流果所包含的『思』。有的是『隨業轉』而不是『業』，比如預流果所包含的受蘊、想蘊、識蘊，以及不被『思』所包含的隨業轉的行蘊。有的是既是『業』也是『隨業轉』，比如預流果所包含的身語業。有的既不是『業』也不是『隨業轉』，比如除了預流果所包含的隨業轉的心不相應行之外，其餘的預流果所包含的心不相應行以及『擇滅』。一來果、不還果、阿羅漢果也是如此。關於有多少是『所造色』（Karmically produced form）而不是『有見色』（visible form）等等的問題，一切都應該分別說明。沙門果所包含的身語業是『所造色』而不是『有見色』，其餘的都不是『所造色』也不是『有見色』。這四種沙門果，有多少是『所造色』而不是『有對色』（resistant form）等等的問題，一切都應該分別說明。沙門果所包含的身語業是『所造色』而不是『有對色』，其餘的都不是『所造色』也不是『有對色』。關於有多少是『難見故甚深』（difficult to see and therefore profound）等等的問題，一切都是『難見故甚深』，『甚深故難見』。關於有多少是『善』（Kuśala，善的）而不是『善為因』（caused by good）等等的問題，一切都應該分別說明。有為的沙門果是『善』也是『善為因』，如果無為的沙門果是『善』而不是『善為因』。關於有多少是『不善』（Akuśala，不善的）而不是『不善為因』等等的問題，一切都不是『不善』也不是『不善為因』。

【English Translation】 English version: The non-corresponding formations of mind, and the 『Vitarka』 (initial application of thought) and non-corresponding 『Vicara』 (sustained application of thought) included in the Anāgāmin fruit (fruit of Non-Returning), if there is neither 『Vitarka』 nor 『Vicara』, then the mind and mental factors are all related to 『Nirodha-samāpatti』 (cessation attained through wisdom). The Arhatship (state of an Arhat) is also the same. Regarding how many are 『Dṛṣṭi』 (views) and not 『Dṛṣṭisthāna』 (place of views), etc., everything should be distinguished. The wisdom included in the Srotapanna fruit (fruit of Stream-entry) is 『Dṛṣṭi』 and not 『Dṛṣṭisthāna』, and the rest are neither 『Dṛṣṭi』 nor 『Dṛṣṭisthāna』. The Sakṛdāgāmin fruit (fruit of Once-Returning) and the Anāgāmin fruit are also the same. The wisdom included in the Arhat fruit that is not included in the 『knowledge of the cessation of rebirth』 is 『Dṛṣṭi』 and not 『Dṛṣṭisthāna』, and the rest are neither 『Dṛṣṭi』 nor 『Dṛṣṭisthāna』. Regarding how many are caused by 『Satkāyadṛṣṭi』 (belief in a self) and not the cause of 『Satkāyadṛṣṭi』, etc., everything is not the cause of 『Satkāyadṛṣṭi』 and not the cause of 『Satkāyadṛṣṭi』. Regarding how many are 『Karma』 (action) and not 『Karma-vipāka』 (result of action), etc., everything should be distinguished. The bodily and verbal actions and 『Cetanā』 (volition) included in the Śrāmaṇya-phala (fruit of asceticism) are 『Karma』 and not 『Karma-vipāka』, and the rest are neither 『Karma』 nor 『Karma-vipāka』. Regarding how many are 『Karma』 and not 『that which follows karma』, etc., everything should be distinguished. The Srotapanna fruit has four cases: Some are 『Karma』 and not 『that which follows karma』, such as the 『Cetanā』 included in the Srotapanna fruit. Some are 『that which follows karma』 and not 『Karma』, such as the feeling aggregate, perception aggregate, consciousness aggregate included in the Srotapanna fruit, and the formations aggregate that follows karma but is not included in 『Cetanā』. Some are both 『Karma』 and 『that which follows karma』, such as the bodily and verbal actions included in the Srotapanna fruit. Some are neither 『Karma』 nor 『that which follows karma』, such as the non-corresponding formations of mind included in the Srotapanna fruit that do not follow karma, and the remaining non-corresponding formations of mind and 『Nirodha-samāpatti』 included in the Srotapanna fruit. The Sakṛdāgāmin fruit, Anāgāmin fruit, and Arhat fruit are also the same. Regarding how many are 『Karmically produced form』 and not 『visible form』, etc., everything should be distinguished. The bodily and verbal actions included in the Śrāmaṇya-phala are 『Karmically produced form』 and not 『visible form』, and the rest are neither 『Karmically produced form』 nor 『visible form』. Of these four Śrāmaṇya-phala, how many are 『Karmically produced form』 and not 『resistant form』, etc., everything should be distinguished. The bodily and verbal actions included in the Śrāmaṇya-phala are 『Karmically produced form』 and not 『resistant form』, and the rest are neither 『Karmically produced form』 nor 『resistant form』. Regarding how many are 『difficult to see and therefore profound』, etc., everything is 『difficult to see and therefore profound』, and 『profound and therefore difficult to see』. Regarding how many are 『Kuśala』 (wholesome) and not 『caused by good』, etc., everything should be distinguished. The conditioned Śrāmaṇya-phala is 『Kuśala』 and also 『caused by good』, and if the unconditioned Śrāmaṇya-phala is 『Kuśala』, it is not 『caused by good』. Regarding how many are 『Akuśala』 (unwholesome) and not 『caused by unwholesome』, etc., everything is neither 『Akuśala』 nor 『caused by unwholesome』.

善為因。幾無記非無記為因等者，一切非無記非無記為因。幾因緣非有因等者，一切應分別，若有為沙門果是因緣亦有因，若無為沙門果非因緣非有因。幾等無間非等無間緣等者，一切應分別，謂沙門果或是等無間非等無間緣、或是等無間亦等無間緣、或非等無間非等無間緣。是等無間非等無間緣者，謂未來現前正起沙門果所攝心心所法。是等無間亦等無間緣者，謂過去現在沙門果所攝心心所法。非等無間非等無間緣者，謂除未來現前正起沙門果所攝心心所法，諸餘未來沙門果所攝心心所法，及身語業心不相應行並擇滅。幾所緣緣非有所緣等者，一切應分別，謂沙門所攝身語業心不相應行及擇滅是所緣緣非有所緣，余皆是所緣緣亦有所緣。幾增上緣非有增上等者，一切應分別，謂有為沙門果是增上緣亦有增上，若無為沙門果是增上緣非有增上。幾暴流非順暴流等者，一切非暴流非順暴流。

四通行者，謂有苦遲通行、有苦速通行、有樂遲通行、有樂速通行。此四通行，幾有色等者，一切應分別，謂通行所攝身語業是有色，余皆是無色。幾有見等者，一切是無見。幾有對等者，一切是無對。幾有漏等者，一切是無漏。幾有為等者，一切是有為。幾有異熟等者，一切無異熟。幾是緣生等者，一切是緣生是因生是世攝

【現代漢語翻譯】現代漢語譯本『善』作為『因』。多少『無記』不是『無記』作為『因』等等？一切『非無記』不是『非無記』作為『因』。多少『因緣』不是『有因』等等？一切應該分別，如果有為的『沙門果』（Śrāmaṇaphala，修道者的果位）是『因緣』也是『有因』，如果無為的『沙門果』不是『因緣』也不是『有因』。多少『等無間』不是『等無間緣』等等？一切應該分別，即『沙門果』或是『等無間』不是『等無間緣』，或是『等無間』也是『等無間緣』，或不是『等無間』也不是『等無間緣』。是『等無間』不是『等無間緣』的，是指未來現前正生起的『沙門果』所包含的『心』和『心所法』。是『等無間』也是『等無間緣』的，是指過去現在『沙門果』所包含的『心』和『心所法』。不是『等無間』也不是『等無間緣』的，是指除了未來現前正生起的『沙門果』所包含的『心』和『心所法』之外，其餘未來『沙門果』所包含的『心』和『心所法』，以及『身語業』、『心不相應行』，並『擇滅』（Pratisaṃkhyā-nirodha，通過智慧選擇而達到的滅盡）。多少『所緣緣』不是『有所緣』等等？一切應該分別，即『沙門』所包含的『身語業』、『心不相應行』以及『擇滅』是『所緣緣』不是『有所緣』，其餘都是『所緣緣』也是『有所緣』。多少『增上緣』不是『有增上』等等？一切應該分別，即有為的『沙門果』是『增上緣』也是『有增上』，如果無為的『沙門果』是『增上緣』不是『有增上』。多少『暴流』不是『順暴流』等等？一切不是『暴流』也不是『順暴流』。

四種修行方式，即有『苦遲通行』、有『苦速通行』、有『樂遲通行』、有『樂速通行』。這四種修行方式，多少是『有色』等等？一切應該分別，即修行方式所包含的『身語業』是『有色』，其餘都是『無色』。多少是『有見』等等？一切是『無見』。多少是『有對』等等？一切是『無對』。多少是『有漏』等等？一切是『無漏』。多少是『有為』等等？一切是『有為』。多少是『有異熟』等等？一切沒有『異熟』。多少是『緣生』等等？一切是『緣生』、是『因生』、是『世攝』。

【English Translation】 English version 'Good' as a 'cause'. How many 'avyākrta' (indeterminate) that are not 'avyākrta' as a cause, etc.? All 'non-avyākrta' are not 'non-avyākrta' as a cause. How many 'hetupratyaya' (causal condition) are not 'sahetuka' (with a cause), etc.? All should be distinguished: if the conditioned 'Śrāmaṇaphala' (fruit of asceticism) is a 'hetupratyaya', it is also 'sahetuka'; if the unconditioned 'Śrāmaṇaphala' is not a 'hetupratyaya', it is also not 'sahetuka'. How many 'samanantara' (immediately preceding) are not 'samanantarapratyaya' (immediately preceding condition), etc.? All should be distinguished: the 'Śrāmaṇaphala' is either 'samanantara' but not 'samanantarapratyaya', or 'samanantara' and also 'samanantarapratyaya', or neither 'samanantara' nor 'samanantarapratyaya'. That which is 'samanantara' but not 'samanantarapratyaya' refers to the 'citta' (mind) and 'caittas' (mental factors) included in the 'Śrāmaṇaphala' that are arising in the present moment in the future. That which is 'samanantara' and also 'samanantarapratyaya' refers to the 'citta' and 'caittas' included in the 'Śrāmaṇaphala' in the past and present. That which is neither 'samanantara' nor 'samanantarapratyaya' refers to the 'citta' and 'caittas' included in the 'Śrāmaṇaphala' in the future, except for those arising in the present moment, as well as 'kāya-karma' (body karma), 'vāk-karma' (speech karma), 'citta-viprayukta-saṃskāras' (mind-independent formations), and 'pratisaṃkhyā-nirodha' (cessation through wisdom). How many 'ālambanapratyaya' (object condition) are not 'sālambana' (with an object), etc.? All should be distinguished: the 'kāya-karma', 'vāk-karma', 'citta-viprayukta-saṃskāras', and 'pratisaṃkhyā-nirodha' included in the 'Śrāmaṇa' are 'ālambanapratyaya' but not 'sālambana'; the rest are both 'ālambanapratyaya' and 'sālambana'. How many 'adhipatipratyaya' (dominant condition) are not 'adhipati' (dominant), etc.? All should be distinguished: the conditioned 'Śrāmaṇaphala' is 'adhipatipratyaya' and also 'adhipati'; if the unconditioned 'Śrāmaṇaphala' is 'adhipatipratyaya', it is not 'adhipati'. How many 'ogha' (flood) are not 'anuloma-ogha' (conforming flood), etc.? All are neither 'ogha' nor 'anuloma-ogha'.

The four ways of practice are 'duḥkha-pratipadā-dandhābhiñña' (painful practice with slow understanding), 'duḥkha-pratipadā-kṣiprābhiñña' (painful practice with quick understanding), 'sukha-pratipadā-dandhābhiñña' (pleasant practice with slow understanding), and 'sukha-pratipadā-kṣiprābhiñña' (pleasant practice with quick understanding). Of these four ways of practice, how many are 'rūpin' (with form), etc.? All should be distinguished: the 'kāya-karma' and 'vāk-karma' included in the practice are 'rūpin', the rest are all 'arūpin' (without form). How many are 'sanidarśana' (visible), etc.? All are 'anidarśana' (invisible). How many are 'sapratiha' (with resistance), etc.? All are 'apratigha' (without resistance). How many are 'sāsrava' (with outflows), etc.? All are 'anāsrava' (without outflows). How many are 'saṃskṛta' (conditioned), etc.? All are 'saṃskṛta'. How many are 'vipāka' (resultant), etc.? All are without 'vipāka'. How many are 'pratītyasamutpāda' (dependently originated), etc.? All are 'pratītyasamutpāda', 'hetusamutpāda' (caused), and 'lokasaṃgraha' (included in the world).

。幾色攝等者，一切應分別，謂通行所攝身語業是色攝，余皆是名攝。幾內處攝等者，一切應分別，謂通行所攝心意識內處攝，余皆外處攝。幾智遍知所遍知等者，一切是智遍知所遍知。

此四通行，幾斷遍知所遍知等者，一切非斷遍知所遍知。幾應斷等者，一切不應斷。幾應修等者，一切是應修。幾染污等者，一切不染污。幾果非有果等者，一切是果亦有果。幾有執受等者，一切無執受。幾大種所造等者，一切應分別，謂通行所攝身語業是大種所造，余皆非大種所造。幾有上等者，一切是有上。幾是有等者，一切非有。幾因相應等者，一切應分別，謂通行所攝身語業、心不相應行因不相應，余皆因相應。

此四通行，與六善處相攝者，五善處少分攝四通行，四通行亦攝五善處少分。與五不善處相攝者，互不相攝。與七無記處相攝者，互不相攝。與三漏處相攝者，互不相攝。與五有漏處相攝者，互不相攝。與八無漏處相攝者，五無漏處攝四通行，四通行亦攝五無漏處。幾過去等者，一切或過去或未來或現在。幾善等者，一切是善。幾欲界系等者，一切是不繫。幾學等者，一切應分別，謂四通行或學、或無學。云何學？謂學五蘊。云何無學？謂無學五蘊。

此四通行，幾見所斷等者，一切非所斷。幾

【現代漢語翻譯】現代漢語譯本：『幾色攝等者，一切應分別』，意思是說，一切都應該進行區分，即通常的行為所包含的身語業屬於色蘊所攝，其餘的都屬於名蘊所攝。『幾內處攝等者，一切應分別』，意思是說，一切都應該進行區分，即通常的行為所包含的心意識屬於內處所攝，其餘的都屬於外處所攝。『幾智遍知所遍知等者，一切是智遍知所遍知』，意思是說，一切都是智慧所普遍瞭解的對象。

『此四通行，幾斷遍知所遍知等者，一切非斷遍知所遍知』，意思是說，這四種通常的行為，都不是通過斷除煩惱才能普遍瞭解的對象。『幾應斷等者，一切不應斷』，意思是說，一切都不應該斷除。『幾應修等者，一切是應修』，意思是說，一切都應該修習。『幾染污等者，一切不染污』，意思是說，一切都不染污。『幾果非有果等者，一切是果亦有果』，意思是說，一切都是果，也具有產生其他果的能力。『幾有執受等者，一切無執受』，意思是說，一切都沒有被執取。『幾大種所造等者，一切應分別』，意思是說，一切都應該進行區分，即通常的行為所包含的身語業是由四大種所造，其餘的都不是由四大種所造。『幾有上等者，一切是有上』，意思是說，一切都是有上的（有更高的境界可追求）。『幾是有等者，一切非有』，意思是說，一切都不是實有。『幾因相應等者，一切應分別』，意思是說，一切都應該進行區分，即通常的行為所包含的身語業與心不相應行的因不相應，其餘的都與因相應。

『此四通行，與六善處相攝者，五善處少分攝四通行，四通行亦攝五善處少分』，意思是說，這四種通常的行為，與六個善處相互包含的關係是，五個善處的一部分包含這四種通常的行為，這四種通常的行為也包含五個善處的一部分。『與五不善處相攝者，互不相攝』，意思是說，與五個不善處相互包含的關係是，互不包含。『與七無記處相攝者，互不相攝』，意思是說，與七個無記處相互包含的關係是，互不包含。『與三漏處相攝者，互不相攝』，意思是說，與三個有漏處相互包含的關係是，互不包含。『與五有漏處相攝者，互不相攝』，意思是說，與五個有漏處相互包含的關係是，互不包含。『與八無漏處相攝者，五無漏處攝四通行，四通行亦攝五無漏處』，意思是說，與八個無漏處相互包含的關係是，五個無漏處包含這四種通常的行為，這四種通常的行為也包含五個無漏處。『幾過去等者，一切或過去或未來或現在』，意思是說，一切或者是過去，或者是未來，或者是現在。『幾善等者，一切是善』，意思是說，一切都是善的。『幾欲界系等者，一切是不繫』，意思是說，一切都不屬於欲界所繫縛。『幾學等者，一切應分別』，意思是說，一切都應該進行區分，即這四種通常的行為或者屬於有學，或者屬於無學。『云何學？謂學五蘊』，意思是說，什麼是有學？就是指有學的五蘊（Skandha）。『云何無學？謂無學五蘊』，意思是說，什麼是無學？就是指無學的五蘊（Skandha）。

『此四通行，幾見所斷等者，一切非所斷』，意思是說，這四種通常的行為，都不是見道所斷的煩惱。

【English Translation】 English version: 'How many are included in the aggregates of form, etc.? All should be distinguished.' This means that everything should be differentiated: the bodily and verbal actions included in ordinary conduct are included in the aggregate of form (Rūpaskandha), and the rest are included in the aggregate of name (Nāmaskandha). 'How many are included in the internal sense bases, etc.? All should be distinguished.' This means that everything should be differentiated: the mind, consciousness, and intellect included in ordinary conduct are included in the internal sense bases, and the rest are included in the external sense bases. 'How many are objects of knowledge that are universally known by wisdom, etc.? All are objects of knowledge that are universally known by wisdom.' This means that everything is an object of knowledge that is universally known by wisdom (Jñāna).

'Of these four ordinary conducts, how many are objects of knowledge that are universally known by abandonment, etc.? None are objects of knowledge that are universally known by abandonment.' This means that these four types of ordinary conduct are not objects of knowledge that are universally known through the abandonment of afflictions. 'How many should be abandoned, etc.? None should be abandoned.' This means that nothing should be abandoned. 'How many should be cultivated, etc.? All should be cultivated.' This means that everything should be cultivated. 'How many are defiled, etc.? None are defiled.' This means that nothing is defiled. 'How many are results that are not also causes, etc.? All are results and also causes.' This means that everything is a result and also has the capacity to produce other results. 'How many are possessed, etc.? None are possessed.' This means that nothing is possessed. 'How many are made of the great elements, etc.? All should be distinguished.' This means that everything should be differentiated: the bodily and verbal actions included in ordinary conduct are made of the great elements (Mahābhūta), and the rest are not made of the great elements. 'How many are surpassed, etc.? All are surpassed.' This means that everything is surpassed (there are higher states to attain). 'How many exist, etc.? None exist.' This means that nothing truly exists. 'How many are associated with causes, etc.? All should be distinguished.' This means that everything should be differentiated: the bodily and verbal actions included in ordinary conduct are not associated with the causes of mental formations that are not associated with mind, and the rest are associated with causes.

'Of these four ordinary conducts, how many are included in the six wholesome states? A small part of the five wholesome states includes the four ordinary conducts, and the four ordinary conducts also include a small part of the five wholesome states.' This means that the relationship between these four types of ordinary conduct and the six wholesome states is that a small part of the five wholesome states includes these four types of ordinary conduct, and these four types of ordinary conduct also include a small part of the five wholesome states. 'How many are included in the five unwholesome states? They do not include each other.' This means that the relationship with the five unwholesome states is that they do not include each other. 'How many are included in the seven neutral states? They do not include each other.' This means that the relationship with the seven neutral states is that they do not include each other. 'How many are included in the three outflows? They do not include each other.' This means that the relationship with the three outflows (Āsrava) is that they do not include each other. 'How many are included in the five outflows? They do not include each other.' This means that the relationship with the five outflows is that they do not include each other. 'How many are included in the eight non-outflows? The five non-outflows include the four ordinary conducts, and the four ordinary conducts also include the five non-outflows.' This means that the relationship with the eight non-outflows is that the five non-outflows include these four types of ordinary conduct, and these four types of ordinary conduct also include the five non-outflows. 'How many are past, etc.? All are either past, future, or present.' This means that everything is either past, future, or present. 'How many are wholesome, etc.? All are wholesome.' This means that everything is wholesome. 'How many are bound to the desire realm, etc.? None are bound.' This means that nothing is bound to the desire realm (Kāmadhātu). 'How many are learners, etc.? All should be distinguished.' This means that everything should be differentiated: these four types of ordinary conduct are either those of a learner or those of a non-learner. 'What is a learner? It refers to the five aggregates of a learner.' This means, what is a learner? It refers to the five aggregates (Skandha) of a learner. 'What is a non-learner? It refers to the five aggregates of a non-learner.' This means, what is a non-learner? It refers to the five aggregates (Skandha) of a non-learner.

'Of these four ordinary conducts, how many are to be abandoned by seeing, etc.? None are to be abandoned.' This means that these four types of ordinary conduct are not afflictions to be abandoned by the path of seeing.

非心等者，一切應分別，謂通行所攝身語業、心不相應行，非心非心所非心相應；若受蘊想蘊相應行蘊，是心所與心相應；若心意識，唯是心。幾隨心轉非受相應等者，一切應分別，謂諸通行各有四句。或隨心轉非受相應，謂通行所攝身語業，及隨心轉心不相應行並受。或受相應非隨心轉，謂通行所攝心意識。或隨心轉亦受相應，謂通行所攝想蘊及相應行蘊。或非隨心轉非受相應，謂除通行所攝隨心轉心不相應行，諸除通行所攝心不相應行。幾隨心轉非想行相應等者，一切應分別，謂除其自性，如受應知。幾隨尋轉非伺相應等者，一切應分別，謂苦遲通行有四句。或隨尋轉非伺相應，謂苦遲通行所攝隨尋轉身語業心不相應行，及尋相應伺。或伺相應非隨尋轉，謂苦遲通行所攝尋，及尋不相應伺相應心心所法。或隨尋轉亦伺相應，謂苦遲通行所攝尋伺相應心心所法。或非隨尋轉非伺相應，謂除苦遲通行所攝隨尋轉身語業心不相應行，諸餘苦遲通行所攝身語業心不相應行，及尋不相應伺，並無尋無伺心心所法。苦速通行亦爾。樂遲通行亦有四句。或隨尋轉非伺相應，謂樂遲通行所攝隨尋轉身語業心不相應行及伺。或伺相應非隨尋轉，謂樂遲通行所攝尋。或隨尋轉亦伺相應，謂樂遲通行所攝尋伺相應心心所法。或非隨尋轉非

【現代漢語翻譯】現代漢語譯本『非心等』（不是心等等）是指，一切都應該區分，即指通行所包含的身語業（身體和語言的行為）、心不相應行（既不是心也不是心所的行），既不是心，也不是心所，也不是心相應；如果是受蘊（感受的集合）、想蘊（概念的集合）、相應行蘊（與心相應的行為的集合），就是心所和心相應；如果是心意識（心的各種功能），就只是心。『幾隨心轉非受相應等』（有多少是隨心而轉但不是受相應的等等）是指，一切都應該區分，即指各種通行各有四種情況。或者隨心而轉但不是受相應，是指通行所包含的身語業，以及隨心而轉的心不相應行和受。或者受相應但不是隨心轉，是指通行所包含的心意識。或者隨心轉也是受相應，是指通行所包含的想蘊以及相應的行蘊。或者既不是隨心轉也不是受相應，是指除了通行所包含的隨心轉的心不相應行之外，所有其他的通行所包含的心不相應行。『幾隨心轉非想行相應等』（有多少是隨心而轉但不是想和行相應的等等）是指，一切都應該區分，即指除了其自性之外，如受蘊一樣應該瞭解。『幾隨尋轉非伺相應等』（有多少是隨尋而轉但不是伺相應的等等）是指，一切都應該區分，即指苦遲通行有四種情況。或者隨尋轉但不是伺相應，是指苦遲通行所包含的隨尋轉身語業心不相應行，以及尋相應伺（與尋相應的伺）。或者伺相應但不是隨尋轉，是指苦遲通行所包含的尋（粗略的思考），以及尋不相應伺相應心心所法（與伺相應但與尋不相應的心和心所法）。或者隨尋轉也是伺相應，是指苦遲通行所包含的尋伺相應心心所法（與尋和伺相應的心和心所法）。或者既不是隨尋轉也不是伺相應，是指除了苦遲通行所包含的隨尋轉身語業心不相應行之外，所有其他的苦遲通行所包含的身語業心不相應行，以及尋不相應伺，以及無尋無伺心心所法（沒有尋和伺的心和心所法）。苦速通行也是如此。樂遲通行也有四種情況。或者隨尋轉但不是伺相應，是指樂遲通行所包含的隨尋轉身語業心不相應行以及伺。或者伺相應但不是隨尋轉，是指樂遲通行所包含的尋。或者隨尋轉也是伺相應，是指樂遲通行所包含的尋伺相應心心所法。或者既不是隨尋轉也不是

【English Translation】 English version 『Non-mind etc.』, everything should be distinguished, meaning the body and speech actions included in the common path, the mind-non-corresponding formations (neither mind nor mental factors), which are neither mind, nor mental factors, nor mind-corresponding; if it is the feeling aggregate (受蘊, collection of feelings), the perception aggregate (想蘊, collection of concepts), the formations aggregate corresponding to the mind (相應行蘊, collection of behaviors corresponding to the mind), then it is mental factors and mind-corresponding; if it is mind-consciousness (心意識, various functions of the mind), it is only mind. 『How many follow the mind but are not feeling-corresponding etc.』, everything should be distinguished, meaning that each common path has four situations. Either following the mind but not feeling-corresponding, meaning the body and speech actions included in the common path, and the mind-non-corresponding formations and feelings that follow the mind. Or feeling-corresponding but not following the mind, meaning the mind-consciousness included in the common path. Or following the mind and also feeling-corresponding, meaning the perception aggregate and the corresponding formations aggregate included in the common path. Or neither following the mind nor feeling-corresponding, meaning all other mind-non-corresponding formations included in the common path, except for the mind-non-corresponding formations that follow the mind included in the common path. 『How many follow the mind but are not perception and formations-corresponding etc.』, everything should be distinguished, meaning that except for its own nature, it should be understood like the feeling aggregate. 『How many follow initial application (尋, gross thought) but are not sustained application (伺, sustained thought) corresponding etc.』, everything should be distinguished, meaning that the slow painful path has four situations. Either following initial application but not sustained application corresponding, meaning the body and speech actions and mind-non-corresponding formations that follow initial application included in the slow painful path, and initial application-corresponding sustained application. Or sustained application corresponding but not following initial application, meaning the initial application included in the slow painful path, and the sustained application-corresponding mind and mental factors that are not initial application-corresponding. Or following initial application and also sustained application corresponding, meaning the mind and mental factors corresponding to both initial and sustained application included in the slow painful path. Or neither following initial application nor sustained application corresponding, meaning all other body and speech actions and mind-non-corresponding formations included in the slow painful path, except for the body and speech actions and mind-non-corresponding formations that follow initial application included in the slow painful path, and the sustained application that is not initial application-corresponding, and the mind and mental factors without initial and sustained application. The fast painful path is also the same. The slow pleasant path also has four situations. Either following initial application but not sustained application corresponding, meaning the body and speech actions and mind-non-corresponding formations that follow initial application included in the slow pleasant path, and sustained application. Or sustained application corresponding but not following initial application, meaning the initial application included in the slow pleasant path. Or following initial application and also sustained application corresponding, meaning the mind and mental factors corresponding to both initial and sustained application included in the slow pleasant path. Or neither following initial application nor

伺相應，謂除樂遲通行所攝隨尋轉身語業心不相應行，諸餘樂遲通行所攝身語業心不相應行，及無尋無伺心心所法。樂速通行亦爾。幾見非見處等者，一切應分別，謂通行所攝盡無生智所不攝慧是見非見處，余皆非見非見處。幾有身見為因非有身見因等者，一切非有身見為因非有身見因。幾業非業異熟等者，一切應分別，謂通行所攝身語業及思是業非業異熟，余皆非業非業異熟。幾業非隨業轉等者，一切應分別，謂諸通行各有四句。或業非隨業轉，謂通行所攝思。或隨業轉非業，謂通行所攝受想識蘊，及思所不攝隨業轉行蘊。或業亦隨業轉，謂通行所攝身語業。或非業非隨業轉，謂除通行所攝隨業轉心不相應行，諸餘通行所攝心不相應行。幾所造色非有見色等者，一切應分別，謂通行所攝身語業是所造色非有見色，余皆非所造色非有見色。

此四通行，幾所造色非有對色等者，一切應分別，謂通行所攝身語業是所造色非有對色，余皆非所造色非有對色。幾難見甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，一切是善亦善為因。幾不善非不善為因等者，一切非不善非不善為因。幾無記非無記為因等者，一切非無記非無記為因。幾因緣非有因等者，一切是因緣亦有因。幾等無間非等無間緣等者，一切

【現代漢語翻譯】現代漢語譯本：伺相應，指的是排除樂遲通行所攝的隨尋轉身語業心不相應行，其餘樂遲通行所攝的身語業心不相應行，以及無尋無伺的心和心所法。樂速通行也是如此。幾見非見處等的問題，一切都應該分別討論，即通行所攝但不被無生智所攝的慧是見非見處，其餘都是非見非非見處。幾有身見為因非有身見因等的問題，一切都不是有身見為因，也不是有身見因。幾業非業異熟等的問題，一切都應該分別討論，即通行所攝的身語業和思是業非業異熟，其餘都不是業，也不是業異熟。幾業非隨業轉等的問題，一切都應該分別討論，即各種通行各有四句。或者業不是隨業轉，指的是通行所攝的思。或者隨業轉但不是業，指的是通行所攝的受想識蘊，以及思所不攝的隨業轉行蘊。或者業也隨業轉，指的是通行所攝的身語業。或者既不是業，也不隨業轉，指的是排除通行所攝的隨業轉心不相應行，其餘通行所攝的心不相應行。幾所造色非有見色等的問題，一切都應該分別討論，即通行所攝的身語業是所造色，但不是有見色，其餘都不是所造色，也不是有見色。這四種通行，幾所造色非有對色等的問題，一切都應該分別討論，即通行所攝的身語業是所造色，但不是有對色，其餘都不是所造色，也不是有對色。幾難見甚深等的問題，一切都是因為難見所以甚深，因為甚深所以難見。幾善非善為因等的問題，一切都是善，也是善為因。幾不善非不善為因等的問題，一切都不是不善，也不是不善為因。幾無記非無記為因等的問題，一切都不是無記，也不是無記為因。幾因緣非有因等的問題，一切都是因緣，也有因。幾等無間非等無間緣等的問題，一切...

【English Translation】 English version: 'Accompanied by investigation', refers to excluding the non-corresponding mental formations of body, speech, and mind that arise from the delayed and pleasurable path, along with the remaining non-corresponding mental formations of body, speech, and mind that arise from the delayed and pleasurable path, as well as the mind and mental factors without investigation and discernment. The quick and pleasurable path is similar. Regarding the question of 'how many are seen but not the place of seeing, etc.', everything should be discussed separately. The wisdom included in the path but not included in the wisdom of non-origination is the place of seeing but not seeing. The rest are neither the place of seeing nor the place of not seeing. Regarding the question of 'how many have the view of self as a cause but are not caused by the view of self, etc.', none are caused by the view of self, nor are they the cause of the view of self. Regarding the question of 'how many are karma but not the result of karma, etc.', everything should be discussed separately. The karma of body and speech and the thought included in the path are karma but not the result of karma. The rest are neither karma nor the result of karma. Regarding the question of 'how many are karma but do not follow karma, etc.', everything should be discussed separately. Each path has four possibilities. Either it is karma but does not follow karma, referring to the thought included in the path. Or it follows karma but is not karma, referring to the aggregates of feeling, perception, and consciousness included in the path, and the formations that follow karma but are not included in thought. Or it is both karma and follows karma, referring to the karma of body and speech included in the path. Or it is neither karma nor follows karma, referring to the non-corresponding mental formations that do not follow karma included in the path, and the remaining non-corresponding mental formations included in the path. Regarding the question of 'how many are produced form but not visible form, etc.', everything should be discussed separately. The karma of body and speech included in the path is produced form but not visible form. The rest are neither produced form nor visible form. Of these four paths, regarding the question of 'how many are produced form but not tangible form, etc.', everything should be discussed separately. The karma of body and speech included in the path is produced form but not tangible form. The rest are neither produced form nor tangible form. Regarding the question of 'how many are difficult to see and profound, etc.', everything is profound because it is difficult to see, and difficult to see because it is profound. Regarding the question of 'how many are wholesome but not caused by wholesomeness, etc.', everything is wholesome and also caused by wholesomeness. Regarding the question of 'how many are unwholesome but not caused by unwholesomeness, etc.', nothing is unwholesome, nor is it caused by unwholesomeness. Regarding the question of 'how many are neutral but not caused by neutrality, etc.', nothing is neutral, nor is it caused by neutrality. Regarding the question of 'how many are conditions but without a cause, etc.', everything is a condition and also has a cause. Regarding the question of 'how many are immediately contiguous but not an immediately contiguous condition, etc.', everything...

應分別，謂諸通行，或是等無間非等無間緣、或是等無間亦等無間緣、或非等無間非等無間緣。是等無間非等無間緣者，謂未來現前正起通行所攝心心所法。是等無間亦等無間緣者，謂過去現在通行所攝心心所法。非等無間非等無間緣者，謂除未來現前正起通行所攝心心所法，諸餘未來通行所攝心心所法，及通行所攝身語業心不相應行。幾所緣緣非有所緣等者，一切應分別，謂通行所攝身語業心不相應行是所緣緣非有所緣，余皆是所緣緣亦有所緣。幾增上緣非有增上等者，一切是增上緣亦有增上。幾暴流非順暴流等者，一切非暴流非順暴流。

四聖種者，謂隨所得衣喜足聖種、隨所得食喜足聖種、隨所得臥具喜足聖種、樂斷樂修聖種。此四聖種，幾有色等者，一切應分別，謂聖種所攝身語業是有色，余皆是無色。幾有見等者，一切是無見。幾有對等者，一切是無對。幾有漏等者，一切應分別，謂諸聖種或有漏、或無漏。云何有漏？謂聖種所攝有漏五蘊。云何無漏？謂無漏五蘊。幾有為等者，一切是有為。幾有異熟等者，一切應分別，謂諸聖種若有漏有異熟，若無漏無異熟。幾是緣生等者，一切是緣生是因生是世攝。幾色攝等者，一切應分別，謂聖種所攝身語業是色攝，余皆是名攝。幾內處攝等者，一切應分別，

【現代漢語翻譯】現代漢語譯本應分別，即所謂的『諸通行』，可以分為等無間非等無間緣、等無間亦等無間緣、以及非等無間非等無間緣。『是等無間非等無間緣』，指的是未來現前正在生起的、屬於『通行』範疇的心和心所法。『是等無間亦等無間緣』，指的是過去和現在屬於『通行』範疇的心和心所法。『非等無間非等無間緣』，指的是除了未來現前正在生起的、屬於『通行』範疇的心和心所法之外，其餘未來屬於『通行』範疇的心和心所法，以及屬於『通行』範疇的身語業和心不相應行。有多少是所緣緣而非有所緣等呢？一切都應分別，屬於『通行』範疇的身語業和心不相應行是所緣緣而非有所緣，其餘都是所緣緣且有所緣。有多少是增上緣而非有增上等呢？一切都是增上緣且有增上。有多少是暴流而非順暴流等呢？一切都不是暴流也不是順暴流。

四聖種指的是：對於所得到的衣服感到滿足的聖種、對於所得到的食物感到滿足的聖種、對於所得到的臥具感到滿足的聖種、以及樂於斷除煩惱和樂於修行的聖種。這四聖種，有多少是有色等呢？一切都應分別，聖種所包含的身語業是有色，其餘都是無色。有多少是有見等呢？一切都是無見。有多少是有對等呢？一切都是無對。有多少是有漏等呢？一切都應分別，這些聖種或者是有漏的，或者是無漏的。什麼是『有漏』？指的是聖種所包含的有漏五蘊（rupa, vedana, sanna, sankhara, vijnana）。什麼是『無漏』？指的是無漏五蘊。有多少是有為等呢？一切都是有為。有多少是有異熟等呢？一切都應分別，這些聖種如果有漏，則有異熟；如果無漏，則無異熟。有多少是緣生等呢？一切都是緣生、是因生、是世攝。有多少是色攝等呢？一切都應分別，聖種所包含的身語業是色攝，其餘都是名攝。有多少是內處攝等呢？一切都應分別

【English Translation】 English version They should be distinguished, referring to all 'Pravrtti' (通行, going forth), whether they are Samanantarapratyaya-anantarasamanantarapratyaya (等無間非等無間緣, immediately contiguous non-immediately contiguous condition), or Samanantarapratyaya-samanantarapratyaya (等無間亦等無間緣, immediately contiguous and immediately contiguous condition), or Anantarasamanantarapratyaya-anantarasamanantarapratyaya (非等無間非等無間緣, non-immediately contiguous non-immediately contiguous condition). 'Samanantarapratyaya-anantarasamanantarapratyaya' refers to the mind and mental factors included in 'Pravrtti' that are arising in the future present. 'Samanantarapratyaya-samanantarapratyaya' refers to the mind and mental factors included in 'Pravrtti' that are past and present. 'Anantarasamanantarapratyaya-anantarasamanantarapratyaya' refers to the mind and mental factors included in 'Pravrtti' that are future, excluding those arising in the future present, as well as the bodily and verbal actions and mind-non-associated formations included in 'Pravrtti'. How many are Alambanapratyaya (所緣緣, object condition) but not having an object, etc.? Everything should be distinguished. Bodily and verbal actions and mind-non-associated formations included in 'Pravrtti' are Alambanapratyaya but not having an object; the rest are both Alambanapratyaya and having an object. How many are Adhipatipratyaya (增上緣, dominant condition) but not having dominance, etc.? Everything is Adhipatipratyaya and having dominance. How many are Ogha (暴流, flood) but not following the flood, etc.? Everything is neither Ogha nor following the flood.

The four Noble Lineages (四聖種) are: contentment with whatever clothing is obtained, contentment with whatever food is obtained, contentment with whatever bedding is obtained, and delight in abandoning and delight in cultivating. Of these four Noble Lineages, how many are Rupin (有色, having form), etc.? Everything should be distinguished. The bodily and verbal actions included in the Noble Lineages are Rupin, the rest are Arupin (無色, formless). How many are Sanidarsana (有見, visible), etc.? Everything is Anidarsana (無見, invisible). How many are Sapatigha (有對, with resistance), etc.? Everything is Apratigha (無對, without resistance). How many are Sasrava (有漏, with outflows), etc.? Everything should be distinguished. These Noble Lineages are either Sasrava or Anasrava (無漏, without outflows). What is 'Sasrava'? It refers to the Sasrava five Skandhas (蘊, aggregates) included in the Noble Lineages. What is 'Anasrava'? It refers to the Anasrava five Skandhas. How many are Samskrta (有為, conditioned), etc.? Everything is Samskrta. How many have Vipaka (異熟, fruition), etc.? Everything should be distinguished. These Noble Lineages, if Sasrava, have Vipaka; if Anasrava, do not have Vipaka. How many are produced by conditions, etc.? Everything is produced by conditions, produced by causes, and included in the world. How many are included in Rupa (色, form), etc.? Everything should be distinguished. The bodily and verbal actions included in the Noble Lineages are included in Rupa; the rest are included in Nama (名, name). How many are included in the internal Ayatanas (內處, sense bases), etc.? Everything should be distinguished.

謂聖種所攝心意識內處攝，余皆外處攝。幾智遍知所遍知等者，一切是智遍知所遍知。此四聖種，幾斷遍知所遍知等者，一切應分別，謂諸聖種，若有漏是斷遍知所遍知、若無漏非斷遍知所遍知。幾應斷等者，一切應分別，謂諸聖種，若有漏是應斷、若無漏不應斷。幾應修等者，一切是應修。幾染污等者，一切不染污。幾果非有果等者，一切是果亦有果。幾有執受等者，一切無執受。幾大種所造等者，一切應分別，謂聖種所攝身語業是大種所造，余皆非大種所造。幾有上等者，一切是有上。幾是有等者，一切應分別，謂諸聖種，若有漏是有，若無漏非有。幾因相應等者，一切應分別，謂聖種所攝身語業、心不相應行因不相應，余皆因相應。

此四聖種，與六善處相攝者，五善處少分攝四聖種，四聖種亦攝五善處少分。與五不善處相攝者，互不相攝。與七無記處相攝者，互不相攝。與三漏處相攝者，互不相攝。與五有漏處相攝者，應作四句。或有漏處非聖種，謂聖種所不攝有漏五蘊。或聖種非有漏處，謂無漏四聖種。或有漏處亦聖種，謂有漏四聖種。或非有漏處非聖種，謂虛空及二滅。與八無漏處相攝者，應作四句。或無漏處非聖種，謂虛空及二滅。或聖種非無漏處，謂有漏四聖種。或無漏處亦聖種，謂無漏四聖

【現代漢語翻譯】現代漢語譯本：所謂聖種所包含的心、意識屬於內處所包含，其餘都屬於外處所包含。哪些是智遍知所遍知等呢？一切都是智遍知所遍知。這四種聖種，哪些是斷遍知所遍知等呢？一切都應該分別，也就是這些聖種，如果有煩惱就是斷遍知所遍知，如果沒有煩惱就不是斷遍知所遍知。哪些是應該斷除等呢？一切都應該分別，也就是這些聖種，如果有煩惱就是應該斷除的，如果沒有煩惱就不應該斷除。哪些是應該修習等呢？一切都是應該修習的。哪些是染污等呢？一切都不染污。哪些是果而不是有果等呢？一切都是果也是有果。哪些是有執受等呢？一切都沒有執受。哪些是大種所造等呢？一切都應該分別，也就是聖種所包含的身語業是大種所造，其餘都不是大種所造。哪些是有上等呢？一切都是有上。哪些是有等呢？一切都應該分別，也就是這些聖種，如果有煩惱就是有，如果沒有煩惱就不是有。哪些是因相應等呢？一切都應該分別，也就是聖種所包含的身語業、心不相應行與因不相應，其餘都與因相應。

這四種聖種，與六善處（指六種善的處所）相互包含的情況是，五善處的小部分包含四聖種，四聖種也包含五善處的小部分。與五不善處（指五種不善的處所）相互包含的情況是，互相不包含。與七無記處（指七種無記的處所）相互包含的情況是，互相不包含。與三漏處（指三種有煩惱的處所）相互包含的情況是，互相不包含。與五有漏處（指五種有煩惱的處所）相互包含的情況是，應該作四句判斷。或者是有漏處不是聖種，指的是聖種所不包含的有漏五蘊。或者是聖種不是有漏處，指的是無漏的四聖種。或者是有漏處也是聖種，指的是有漏的四聖種。或者是非有漏處也不是聖種，指的是虛空和兩種滅（擇滅和非擇滅）。與八無漏處（指八種沒有煩惱的處所）相互包含的情況是，應該作四句判斷。或者是無漏處不是聖種，指的是虛空和兩種滅。或者是聖種不是無漏處，指的是有漏的四聖種。或者是無漏處也是聖種，指的是無漏的四聖種。

【English Translation】 English version: That which is included within the mind and consciousness encompassed by the Noble Lineage is included within the internal realms; the remainder is included within the external realms. Which are pervaded by knowledge-comprehension, etc.? All are pervaded by knowledge-comprehension. Of these four Noble Lineages, which are pervaded by abandonment-comprehension, etc.? All should be distinguished: those Noble Lineages that are with defilements are pervaded by abandonment-comprehension; those without defilements are not pervaded by abandonment-comprehension. Which should be abandoned, etc.? All should be distinguished: those Noble Lineages that are with defilements should be abandoned; those without defilements should not be abandoned. Which should be cultivated, etc.? All should be cultivated. Which are defiled, etc.? All are not defiled. Which are results and also have results, etc.? All are results and also have results. Which have apprehension, etc.? All have no apprehension. Which are produced by the great elements, etc.? All should be distinguished: the bodily and verbal actions encompassed by the Noble Lineage are produced by the great elements; the remainder are not produced by the great elements. Which are conditioned, etc.? All are conditioned. Which exist, etc.? All should be distinguished: those Noble Lineages that are with defilements exist; those without defilements do not exist. Which are associated with causes, etc.? All should be distinguished: the bodily and verbal actions encompassed by the Noble Lineage, and the non-associated formations of mind, are not associated with causes; the remainder are associated with causes.

Regarding the inclusion of these four Noble Lineages with the six wholesome realms (referring to six wholesome locations): a small portion of the five wholesome realms includes the four Noble Lineages, and the four Noble Lineages also include a small portion of the five wholesome realms. Regarding the inclusion with the five unwholesome realms (referring to five unwholesome locations): they do not include each other. Regarding the inclusion with the seven neutral realms (referring to seven neutral locations): they do not include each other. Regarding the inclusion with the three realms of outflows (referring to three locations with outflows/defilements): they do not include each other. Regarding the inclusion with the five realms with outflows (referring to five locations with outflows/defilements): a fourfold analysis should be made. There are realms with outflows that are not Noble Lineages, referring to the aggregates of form, feeling, perception, mental formations, and consciousness with outflows that are not encompassed by the Noble Lineages. There are Noble Lineages that are not realms with outflows, referring to the four Noble Lineages without outflows. There are realms with outflows that are also Noble Lineages, referring to the four Noble Lineages with outflows. There are realms without outflows that are not Noble Lineages, referring to space and the two cessations (cessation through discrimination and cessation without discrimination). Regarding the inclusion with the eight realms without outflows (referring to eight locations without outflows/defilements): a fourfold analysis should be made. There are realms without outflows that are not Noble Lineages, referring to space and the two cessations. There are Noble Lineages that are not realms without outflows, referring to the four Noble Lineages with outflows. There are realms without outflows that are also Noble Lineages, referring to the four Noble Lineages without outflows.

種。或非無漏處非聖種，謂聖種所不攝有漏五蘊。幾過去等者，一切或過去或未來或現在。幾善等者，一切是善。幾欲界系等者，一切應分別，謂諸聖種，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂聖種所攝欲界五蘊。云何色界系？謂聖種所攝色界五蘊。云何無色界系？謂聖種所攝無色界四蘊。云何不繫？謂無漏五蘊。幾學等者，一切應分別，謂諸聖種，或學、或無學、或非學非無學。云何學？謂學五蘊。云何無學？謂無學五蘊。云何非學非無學？謂聖種所攝有漏五蘊。

此四聖種，幾見所斷等者，一切應分別，謂諸聖種，若有漏修所斷、若無漏非所斷。幾非心等者，一切應分別，謂聖種所攝身語業、心不相應行，非心非心所非心相應；聖種所攝受蘊想蘊相應行蘊，是心所與心相應；聖種所攝心意識，唯是心。幾隨心轉非受相應等者，一切應分別，謂諸聖種各有四句。或隨心轉非受相應，謂聖種所攝隨心轉身語業心不相應行及受。或受相應非隨心轉，謂聖種所攝心意識。或隨心轉亦受相應，謂聖種所攝想蘊，及相應行蘊。或非隨心轉非受相應，謂除聖種所攝身語業心不相應行，諸餘聖種所攝身語業心不相應行。幾隨心轉非想行相應等者，一切應分別，謂除其自性，如受應知。幾隨尋轉非伺相應

【現代漢語翻譯】現代漢語譯本：聖種。或者非無漏處非聖種，指的是聖種所不包含的有漏五蘊。（五蘊：色、受、想、行、識）一切聖種，要麼是過去，要麼是未來，要麼是現在。一切聖種都是善的。一切聖種應加以區分：要麼屬於欲界系（Kāmadhātu），要麼屬於色界系（Rūpadhātu），要麼屬於無色界系（Arūpadhātu），要麼不屬於任何界系。什麼是欲界系？指的是聖種所包含的欲界五蘊。什麼是色界系？指的是聖種所包含的色界五蘊。什麼事無色界系？指的是聖種所包含的無色界四蘊（無色界沒有色蘊）。什麼是不繫？指的是無漏五蘊。一切聖種應加以區分：要麼是學（Śaikṣa），要麼是無學（Aśaikṣa），要麼非學非無學。什麼是學？指的是有學的五蘊。什麼事無學？指的是無學的五蘊。什麼是非學非無學？指的是聖種所包含的有漏五蘊。這四種聖種，應加以區分：要麼是見所斷（Darśana-heya）的，要麼是修所斷（Bhāvanā-heya）的有漏法，要麼是無漏的非所斷法。一切聖種應加以區分：聖種所包含的身語業（Kāya-vacī-karma）、心不相應行（Citta-viprayukta-saṃskāra），既不是心，也不是心所，也不是與心相應；聖種所包含的受蘊（Vedanā-skandha）、想蘊（Saṃjñā-skandha）以及相應的行蘊（Saṃskāra-skandha），是心所且與心相應；聖種所包含的心意識，僅僅是心。一切聖種應加以區分：要麼隨心轉（Citta-anuparivartin）而非受相應（Vedanā-saṃprayukta），要麼受相應而非隨心轉，要麼隨心轉也受相應，要麼既非隨心轉也非受相應。什麼是隨心轉而非受相應？指的是聖種所包含的隨心轉身語業、心不相應行以及受。什麼是受相應而非隨心轉？指的是聖種所包含的心意識。什麼是隨心轉也受相應？指的是聖種所包含的想蘊以及相應的行蘊。什麼是非隨心轉也非受相應？指的是除了聖種所包含的身語業、心不相應行之外，其餘聖種所包含的身語業、心不相應行。一切聖種應加以區分：除了其自性之外，應如受蘊那樣理解。一切聖種應加以區分：要麼隨尋轉（Savitarka）而非伺相應（Savicāra）

【English Translation】 English version: The noble lineage. Or what is not without outflows and not a noble lineage refers to the five aggregates with outflows not included in the noble lineage. (Five aggregates: form, feeling, perception, mental formations, consciousness) How many are past, etc.? All are either past, future, or present. How many are wholesome, etc.? All are wholesome. How many are connected to the desire realm, etc.? All should be distinguished: namely, the noble lineages are either connected to the desire realm (Kāmadhātu), or connected to the form realm (Rūpadhātu), or connected to the formless realm (Arūpadhātu), or not connected. What is connected to the desire realm? It refers to the five aggregates of the desire realm included in the noble lineage. What is connected to the form realm? It refers to the five aggregates of the form realm included in the noble lineage. What is connected to the formless realm? It refers to the four aggregates of the formless realm included in the noble lineage (the formless realm does not have the form aggregate). What is not connected? It refers to the five aggregates without outflows. How many are learners, etc.? All should be distinguished: namely, the noble lineages are either learners (Śaikṣa), or non-learners (Aśaikṣa), or neither learners nor non-learners. What are learners? It refers to the five aggregates of learners. What are non-learners? It refers to the five aggregates of non-learners. What are neither learners nor non-learners? It refers to the five aggregates with outflows included in the noble lineage. Of these four noble lineages, how many are to be abandoned by seeing, etc.? All should be distinguished: namely, the noble lineages are either to be abandoned by cultivation (Bhāvanā-heya) with outflows, or without outflows and not to be abandoned. How many are not mind, etc.? All should be distinguished: namely, the bodily and verbal actions (Kāya-vacī-karma) and mind-unrelated formations (Citta-viprayukta-saṃskāra) included in the noble lineage are neither mind, nor mental factors, nor associated with mind; the feeling aggregate (Vedanā-skandha), perception aggregate (Saṃjñā-skandha), and corresponding formation aggregate (Saṃskāra-skandha) included in the noble lineage are mental factors and associated with mind; the mind-consciousness included in the noble lineage is only mind. All should be distinguished: either following the mind (Citta-anuparivartin) and not associated with feeling (Vedanā-saṃprayukta), or associated with feeling and not following the mind, or following the mind and also associated with feeling, or neither following the mind nor associated with feeling. What is following the mind and not associated with feeling? It refers to the bodily and verbal actions that follow the mind, mind-unrelated formations, and feeling included in the noble lineage. What is associated with feeling and not following the mind? It refers to the mind-consciousness included in the noble lineage. What is following the mind and also associated with feeling? It refers to the perception aggregate and corresponding formation aggregate included in the noble lineage. What is neither following the mind nor associated with feeling? It refers to the bodily and verbal actions and mind-unrelated formations included in the noble lineage, excluding the bodily and verbal actions and mind-unrelated formations included in the noble lineage. All should be distinguished: except for its own nature, it should be understood like feeling. All should be distinguished: either accompanied by investigation (Savitarka) and not associated with discernment (Savicāra)

等者，一切應分別，謂諸聖種各有四句。或隨尋轉非伺相應，謂聖種所攝隨尋轉身語業心不相應行，及尋相應伺。或伺相應非隨尋轉，謂聖種所攝尋，及尋不相應伺相應心心所法。或隨尋轉亦伺相應，謂聖種所攝尋伺相應心心所法。或非隨尋轉非伺相應，謂除聖種所攝隨尋轉身語業心不相應行，諸餘聖種所攝身語業心不相應行，及尋不相應伺，並無尋無伺心心所法。幾見非見處等者，一切應分別，謂諸聖種各有四句。或見非見處，謂盡無生智所不攝無漏慧。或見處非見，謂見所不攝有漏四聖種。或見亦見處，謂聖種所攝世間正見。或非見非見處，謂見所不攝無漏四聖種。幾有身見為因非有身見因等者，一切非有身見為因非有身見因。幾業非業異熟等者，一切應分別，謂聖種所攝身語業及思是業非業異熟，余皆非業非業異熟。幾業非隨業轉等者，一切應分別，謂諸聖種各有四句。或業非隨業轉，謂除聖種所攝隨業轉身語業，諸餘聖種所攝身語業及思。或隨業轉非業，謂聖種所攝受想識蘊，及思所不攝隨業轉行蘊。或業亦隨業轉，謂聖種所攝隨業轉身語業。或非業非隨業轉，謂除聖種所攝隨業轉心不相應行，諸餘聖種所攝心不相應行。幾所造色非有見色等者，一切應分別謂聖種所攝身語業是所造色非有見色，余皆非所造色

【現代漢語翻譯】現代漢語譯本『等』的含義是，一切都應加以區分，即聖種各有四種情況。或者隨尋而轉，而非伺相應，指的是聖種所包含的隨尋而轉變的身語業，以及心不相應行，還有尋相應伺。或者伺相應，而非隨尋而轉，指的是聖種所包含的尋，以及尋不相應的伺相應的心和心所法。或者隨尋而轉，也伺相應，指的是聖種所包含的尋伺相應的心和心所法。或者非隨尋而轉，也非伺相應，指的是除了聖種所包含的隨尋而轉變的身語業和心不相應行之外，聖種所包含的其餘身語業和心不相應行，以及尋不相應的伺，還有無尋無伺的心和心所法。『幾見非見處等』的含義是，一切都應加以區分，即聖種各有四種情況。或者見，而非見處，指的是盡無生智所不包含的無漏慧。或者見處，而非見，指的是見所不包含的有漏四聖種。或者見，也是見處，指的是聖種所包含的世間正見。或者非見，也非見處，指的是見所不包含的無漏四聖種。『幾有身見為因，非有身見因等』的含義是，一切都不是有身見為因，也不是有身見的因。『幾業非業異熟等』的含義是，一切都應加以區分，即聖種所包含的身語業和思是業，但不是業的異熟果報，其餘的都不是業，也不是業的異熟果報。『幾業非隨業轉等』的含義是，一切都應加以區分，即聖種各有四種情況。或者業，而非隨業轉，指的是除了聖種所包含的隨業而轉變的身語業之外，聖種所包含的其餘身語業和思。或者隨業轉，而非業，指的是聖種所包含的受想識蘊，以及思所不包含的隨業而轉變的行蘊。或者業，也隨業轉，指的是聖種所包含的隨業而轉變的身語業。或者非業，也非隨業轉，指的是除了聖種所包含的隨業而轉變的心不相應行之外，聖種所包含的其餘心不相應行。『幾所造色非有見色等』的含義是，一切都應加以區分，即聖種所包含的身語業是所造色，但不是有見色，其餘的都不是所造色。

【English Translation】 English version 『Equal』 means that everything should be distinguished, that is, the noble lineages each have four categories. Either moving with investigation but not corresponding to analysis, referring to the bodily and verbal actions and mental non-corresponding formations included in the noble lineage that move with investigation, as well as analysis corresponding to investigation. Or corresponding to analysis but not moving with investigation, referring to the investigation included in the noble lineage, as well as the mind and mental factors corresponding to analysis that do not correspond to investigation. Or moving with investigation and also corresponding to analysis, referring to the mind and mental factors corresponding to both investigation and analysis included in the noble lineage. Or neither moving with investigation nor corresponding to analysis, referring to the bodily and verbal actions and mental non-corresponding formations included in the noble lineage, excluding those that move with investigation, as well as analysis that does not correspond to investigation, and the mind and mental factors without investigation and analysis. 『How many are seen but not the place of seeing, etc.』 means that everything should be distinguished, that is, the noble lineages each have four categories. Either seen but not the place of seeing, referring to the undefiled wisdom not included in the knowledge of the exhaustion of defilements and the non-arising of future defilements (盡無生智). Or the place of seeing but not seen, referring to the defiled four noble lineages not included in seeing. Or both seen and the place of seeing, referring to the worldly right view included in the noble lineage. Or neither seen nor the place of seeing, referring to the undefiled four noble lineages not included in seeing. 『How many have the view of self as the cause but not the cause of the view of self, etc.』 means that nothing is the cause of the view of self, nor is it the cause of the view of self. 『How many are actions but not the result of actions, etc.』 means that everything should be distinguished, that is, the bodily and verbal actions and thought included in the noble lineage are actions but not the result of actions, while the rest are neither actions nor the result of actions. 『How many are actions but do not follow actions, etc.』 means that everything should be distinguished, that is, the noble lineages each have four categories. Either actions but not following actions, referring to the bodily and verbal actions and thought included in the noble lineage, excluding those that follow actions. Or following actions but not actions, referring to the aggregates of feeling, perception, and consciousness included in the noble lineage, as well as the aggregate of formations that follow actions but are not included in thought. Or actions and also following actions, referring to the bodily and verbal actions included in the noble lineage that follow actions. Or neither actions nor following actions, referring to the mental non-corresponding formations included in the noble lineage, excluding those that follow actions. 『How many are created forms but not visible forms, etc.』 means that everything should be distinguished, that is, the bodily and verbal actions included in the noble lineage are created forms but not visible forms, while the rest are not created forms.

非有見色。

此四聖種，幾所造色非有對色等者，一切應分別，謂聖種所攝身語業是所造色非有對色，余皆非所造色非有對色。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，一切是善亦善為因。幾不善非不善為因等者，一切非不善非不善為因。幾無記非無記為因等者，一切非無記非無記為因。幾因緣非有因等者，一切是因緣亦有因。幾等無間非等無間緣等者，一切應分別，謂諸聖種，或是等無間非等無間緣、或是等無間亦等無間緣、或非等無間非等無間緣。是等無間非等無間緣者，謂未來現前正起聖種所攝心心所法。是等無間亦等無間緣者，謂過去現在聖種所攝心心所法。非等無間非等無間緣者，謂除未來現前正起聖種所攝心心所法，諸餘未來聖種所攝心心所法，及聖種所攝身語業心不相應行。幾所緣緣非有所緣等者，一切應分別，謂聖種所攝身語業心不相應行是所緣緣非有所緣，余皆是所緣緣亦有所緣。幾增上緣非有增上等者，一切是增上緣亦有增上。幾暴流非順暴流等者，一切應分別，謂諸聖種，若有漏是順暴流非暴流，若無漏非暴流非順暴流。如四聖種，四正斷、四神足亦爾。

四念住者，謂身念住、受念住、心念住、法念住。身念住云何？謂緣身善有漏無漏慧。受念住

【現代漢語翻譯】現代漢語譯本：非有見色（不是可見的有表色）。

這四聖種（知足於衣食等四種聖潔的生活方式），其中有多少是所造色（由因緣和合而成的物質現象）且非有對色（沒有對礙作用的物質現象）呢？一切都應加以分別，即聖種所攝的身語業（由聖種所包含的身語行為）是所造色且非有對色，其餘都不是所造色且非有對色。有多少是難見故甚深（因為難以理解所以深奧）呢？一切都是難見故甚深，因為甚深所以難以理解。有多少是善且以善為因呢？一切都是善且以善為因。有多少是不善且不以不善為因呢？一切都不是不善且不以不善為因。有多少是無記（非善非惡）且不以無記為因呢？一切都不是無記且不以無記為因。有多少是因緣且有因呢？一切都是因緣且有因。有多少是等無間（無間斷）且非等無間緣（非無間斷緣）呢？一切都應加以分別，即諸聖種，或者有的是等無間且非等無間緣，或者有的是等無間且是等無間緣，或者有的不是等無間且不是等無間緣。是等無間且非等無間緣的，是指未來現前正生起的聖種所攝的心心所法（心理活動和心理作用）。是等無間且是等無間緣的，是指過去現在聖種所攝的心心所法。不是等無間且不是等無間緣的，是指除了未來現前正生起的聖種所攝的心心所法之外，其餘未來聖種所攝的心心所法，以及聖種所攝的身語業和心不相應行（既非心法也非色法的存在）。有多少是所緣緣（對像）且非有所緣（有對象）呢？一切都應加以分別，即聖種所攝的身語業和心不相應行是所緣緣且非有所緣，其餘都是所緣緣且有所緣。有多少是增上緣（增強的條件）且非有增上（有增強）呢？一切都是增上緣且有增上。有多少是暴流（煩惱的洪流）且非順暴流（順應煩惱的洪流）呢？一切都應加以分別，即諸聖種，如果有漏（有煩惱），則是順暴流且非暴流，如果無漏（沒有煩惱），則非暴流且非順暴流。如同四聖種，四正斷（斷除惡唸的四種方法）、四神足（達到神通的四種方法）也是如此。

四念住（四種專注的修行方法）是：身念住、受念住、心念住、法念住。身念住是什麼？是指緣身（以身體為對像）的善的有漏（有煩惱）或無漏（沒有煩惱）的智慧。受念住（以感受為對像）是什麼？

【English Translation】 English version: Not visible with resistance.

Of these four noble lineages (contentment with clothing, food, etc., four noble ways of life), how many are produced matter (material phenomena arising from causes and conditions) and not resistant visible matter (material phenomena without resistance)? Everything should be distinguished, namely, the bodily and verbal actions included in the noble lineages are produced matter and not resistant visible matter, and the rest are not produced matter and not resistant visible matter. How many are difficult to see and therefore profound? Everything is difficult to see and therefore profound, and because it is profound, it is difficult to see. How many are wholesome and have wholesome as their cause? Everything is wholesome and has wholesome as its cause. How many are unwholesome and do not have unwholesome as their cause? Everything is not unwholesome and does not have unwholesome as its cause. How many are indeterminate (neither wholesome nor unwholesome) and do not have indeterminate as their cause? Everything is not indeterminate and does not have indeterminate as their cause. How many are conditions and have causes? Everything is a condition and has a cause. How many are immediately preceding and not immediately preceding conditions? Everything should be distinguished, namely, the noble lineages, some are immediately preceding and not immediately preceding conditions, some are immediately preceding and are immediately preceding conditions, and some are not immediately preceding and are not immediately preceding conditions. Those that are immediately preceding and not immediately preceding conditions refer to the mental activities and mental factors (psychological activities and psychological functions) included in the noble lineages that are arising in the future. Those that are immediately preceding and are immediately preceding conditions refer to the mental activities and mental factors included in the noble lineages in the past and present. Those that are not immediately preceding and are not immediately preceding conditions refer to the mental activities and mental factors included in the noble lineages in the future, except for those that are arising in the future, as well as the bodily and verbal actions and non-associated formations (existences that are neither mental nor material) included in the noble lineages. How many are object-conditions and not having objects? Everything should be distinguished, namely, the bodily and verbal actions and non-associated formations included in the noble lineages are object-conditions and not having objects, and the rest are object-conditions and having objects. How many are dominant conditions and not having dominance? Everything is a dominant condition and has dominance. How many are floods (torrents of afflictions) and not conforming to floods? Everything should be distinguished, namely, the noble lineages, if they are defiled (with afflictions), then they are conforming to floods and not floods, and if they are undefiled (without afflictions), then they are not floods and not conforming to floods. Just like the four noble lineages, so are the four right efforts (four methods to eliminate evil thoughts) and the four bases of power (four methods to achieve supernatural powers).

The four foundations of mindfulness (four methods of focused practice) are: mindfulness of the body, mindfulness of feeling, mindfulness of mind, and mindfulness of phenomena. What is mindfulness of the body? It refers to the wholesome defiled (with afflictions) or undefiled (without afflictions) wisdom that takes the body as its object. What is mindfulness of feeling (taking feeling as its object)?

云何？謂緣受善有漏無漏慧。心念住云何？謂緣心善有漏無漏慧。法念住云何？謂緣法善有漏無漏慧。此四念住，幾有色等者，一切無色。幾有見等者，一切無見。幾有對等者，一切無對。幾有漏等者，一切應分別，諸緣身慧或有漏、或無漏。云何有漏？謂有漏作意相應緣身慧。云何無漏？謂無漏作意相應緣身慧。緣受、心、法慧亦爾。幾有為等者，一切有為。幾有異熟等者，一切應分別，謂諸念住若有漏有異熟，若無漏無異熟。幾是緣生等者，一切是緣生是因生是世攝。幾色攝等者，一切是名攝。幾內處攝等者，一切外處攝。幾智遍知所遍知等者，一切是智遍知所遍知。

說一切有部品類足論卷第十一大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第十二

尊者世友造

三藏法師玄奘奉　詔譯

辯千問品第七之三

此四念住，幾斷遍知所遍知等者，一切應分別，謂諸念住，若有漏是斷遍知所遍知，若無漏非斷遍知所遍知。幾應斷等者，一切應分別，謂諸念住，若有漏是應斷，若無漏不應斷。幾應修等者，一切是應修。幾染污等者，一切不染污。幾果非有果等者，一切是果亦有果。幾有執受等者，一切無執受。幾大種所造等者，一切非大

【現代漢語翻譯】現代漢語譯本：什麼是緣身念住？是指緣于身體的善的有漏或無漏的智慧。什麼是緣心念住？是指緣於心的善的有漏或無漏的智慧。什麼是緣法念住？是指緣於法的善的有漏或無漏的智慧。這四種念住，哪些是有色等（Rupa, 色）的？一切都是無色的。哪些是有見等（Sanidassana, 有可見性）的？一切都是無可見性的。哪些是有對等（Sapatigha, 有障礙）的？一切都是無對的。哪些是有漏等（Sasrava, 有煩惱）的？一切都應該分別：緣于身體的智慧，或者是有漏的，或者是無漏的。什麼是有漏的？是指與有漏作意相應的緣身智慧。什麼是無漏的？是指與無漏作意相應的緣身智慧。緣于受、心、法的智慧也是如此。哪些是有為等（Samskrta, 有為法）的？一切都是有為的。哪些是有異熟等（Vipaka, 異熟果）的？一切都應該分別：念住如果有漏，則有異熟；如果無漏，則沒有異熟。哪些是緣生等（Paticcasamuppanna, 緣起）的？一切都是緣生的，是因生的，是世間所攝的。哪些是色攝等（Rupasangaha, 色所攝）的？一切都是名所攝的。哪些是內處攝等（Ajjhattana Ayatana, 內處所攝）的？一切都是外處所攝的。哪些是智遍知所遍知等（Nana-parinneyya, 智所遍知）的？一切都是智遍知所遍知的。

《說一切有部品類足論》卷第十一大正藏第 26 冊 No. 1542 《阿毗達磨品類足論》

《阿毗達磨品類足論》卷第十二

尊者世友造

三藏法師玄奘奉詔譯

辯千問品第七之三

這四種念住，哪些是斷遍知所遍知等（Parijnana-pahana, 斷遍知所斷）的？一切都應該分別：念住如果有漏，則是斷遍知所遍知的；如果無漏，則不是斷遍知所遍知的。哪些是應斷等（Pahatabba, 應斷）的？一切都應該分別：念住如果有漏，則是應斷的；如果無漏，則是不應斷的。哪些是應修等（Bhavetabba, 應修）的？一切都是應修的。哪些是染污等（Sankilitta, 染污）的？一切都是不染污的。哪些是果非有果等（Phala, 有果）的？一切都是果，也是有果的。哪些是有執受等（Upadana, 執受）的？一切都是無執受的。哪些是大種所造等（Mahabhuta-upadaya, 大種所造）的？一切都不是大種所造的。

【English Translation】 English version: What is mindfulness of the body (Kayanupassana-satipatthana)? It refers to the wisdom (Prajna) that is wholesome (Kusala) and either defiled (Sasrava) or undefiled (Anasrava), arising from focusing on the body. What is mindfulness of the mind (Cittanupassana-satipatthana)? It refers to the wisdom that is wholesome and either defiled or undefiled, arising from focusing on the mind. What is mindfulness of the Dharma (Dhammanupassana-satipatthana)? It refers to the wisdom that is wholesome and either defiled or undefiled, arising from focusing on the Dharma. Among these four mindfulnesses, which are associated with form (Rupa)? All are without form (Arupa). Which are associated with visibility (Sanidassana)? All are without visibility (Anidassana). Which are associated with resistance (Sapatigha)? All are without resistance (Appatigha). Which are associated with defilements (Sasrava)? All should be distinguished: the wisdom associated with the body is either defiled or undefiled. What is defiled? It is the wisdom associated with the body that corresponds to defiled attention (Sasrava-manasikara). What is undefiled? It is the wisdom associated with the body that corresponds to undefiled attention (Anasrava-manasikara). The same applies to the wisdom associated with feeling (Vedana), mind (Citta), and Dharma (Dhamma). Which are conditioned (Samskrta)? All are conditioned. Which are associated with resultant effects (Vipaka)? All should be distinguished: if the mindfulnesses are defiled, they have resultant effects; if they are undefiled, they do not have resultant effects. Which are dependently originated (Paticcasamuppanna)? All are dependently originated, caused, and included in the world (Loka). Which are included in the category of form (Rupasangaha)? All are included in the category of name (Nama). Which are included in the category of internal sense bases (Ajjhattana Ayatana)? All are included in the category of external sense bases (Bahirana Ayatana). Which are to be fully known by wisdom (Nana-parinneyya)? All are to be fully known by wisdom.

Abhidharma-prakaranapada-sastra, Volume 11, by the Sarvastivada school Taisho Tripitaka, Volume 26, No. 1542, Abhidharma-prakaranapada-sastra

Abhidharma-prakaranapada-sastra, Volume 12

Composed by Venerable Vasumitra (Shi You)

Translated under imperial decree by Tripitaka Master Xuanzang

Chapter 7, Section 3: Analysis of a Thousand Questions

Among these four mindfulnesses, which are to be fully known by abandonment (Parijnana-pahana)? All should be distinguished: if the mindfulnesses are defiled, they are to be fully known by abandonment; if they are undefiled, they are not to be fully known by abandonment. Which are to be abandoned (Pahatabba)? All should be distinguished: if the mindfulnesses are defiled, they are to be abandoned; if they are undefiled, they are not to be abandoned. Which are to be cultivated (Bhavetabba)? All are to be cultivated. Which are defiled (Sankilitta)? All are undefiled. Which are results and have results (Phala)? All are results and also have results. Which are clung to (Upadana)? All are not clung to. Which are derived from the great elements (Mahabhuta-upadaya)? All are not derived from the great elements.

種所造。幾有上等者，一切是有上。幾是有等者，一切應分別，謂諸念住，若有漏是有，若無漏非有。幾因相應等者，一切因相應。

此四念住，與六善處相攝者，一善處少分攝四念住，四念住亦攝一善處少分。與五不善處相攝者，互不相攝。與七無記處相攝者，互不相攝。與三漏處相攝者，互不相攝。與五有漏處相攝者，應作四句。或有漏處非念住，謂有漏色受想識蘊，及念住所不攝有漏行蘊。或念住非有漏處，謂無漏四念住。或有漏處亦念住，謂有漏四念住。或非有漏處非念住，謂無漏色受想識蘊，及念住所不攝無漏行蘊並無為。與八無漏處相攝者，應作四句。或無漏處非念住，謂無漏色受想識蘊，及念住所不攝無漏行蘊並無為。或念住非無漏處，謂有漏四念住。或無漏處亦念住，謂無漏四念住。或非無漏處非念住，謂有漏色受想識蘊，及念住所不攝有漏行蘊。幾過去等者，一切或過去或未來或現在。幾善等者，一切是善。幾欲界系等者，一切應分別，謂緣身慧或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂欲界作意相應緣身慧。云何色界系？謂色界作意相應緣身慧。云何無色界系？謂無色界作意相應緣身慧。云何不繫？謂無漏作意相應緣身慧。緣受、心、法慧亦爾。幾學等者，一切應分別，

【現代漢語翻譯】現代漢語譯本：由什麼所造？有多少是『有上』（sa-upaadana，有執取）的？一切都是『有上』的。有多少是『有等』（samaanaka，相似）的？一切都應加以區分，即四念住（cattaro satipatthana，四種專注的修行），如果是有漏（saasava，與煩惱相關）的，就是『有』，如果是無漏（anaasava，與煩惱無關）的，就不是『有』。有多少是與因相應的？一切都是與因相應的。這四念住，與六善處（cha kusalatthana，六個善的處所）相攝的情況是：一個善處的小部分包含四念住，四念住也包含一個善處的小部分。與五個不善處（panca akusalatthana，五個不善的處所）相攝的情況是：互相不包含。與七個無記處（satta abyakatatthana，七個無記的處所）相攝的情況是：互相不包含。與三個漏處（tayo asavatthanam，三個漏的處所）相攝的情況是：互相不包含。與五個有漏處（panca sasavatthanam，五個有漏的處所）相攝的情況是：應作四句分別。或者有有漏處不是念住，即有漏的色蘊（ruupakkhandha，物質之蘊）、受蘊（vedanakkhandha，感受之蘊）、想蘊（sannakkhandha，認知之蘊）、識蘊（vinnanakkhandha，意識之蘊），以及念住所不包含的有漏行蘊（sankharakkhandha，意志之蘊）。或者念住不是有漏處，即無漏的四念住。或者有有漏處也是念住，即有漏的四念住。或者既不是有漏處也不是念住，即無漏的色蘊、受蘊、想蘊、識蘊，以及念住所不包含的無漏行蘊以及無為法（asankhata，非因緣和合的法）。與八個無漏處（attha anasavatthanam，八個無漏的處所）相攝的情況是：應作四句分別。或者有無漏處不是念住，即無漏的色蘊、受蘊、想蘊、識蘊，以及念住所不包含的無漏行蘊以及無為法。或者念住不是無漏處，即有漏的四念住。或者有無漏處也是念住，即無漏的四念住。或者既不是無漏處也不是念住，即有漏的色蘊、受蘊、想蘊、識蘊，以及念住所不包含的有漏行蘊。有多少是過去等？一切或者是過去、或者是未來、或者是現在。有多少是善等？一切都是善的。有多少是欲界系等？一切都應加以區分，即緣身慧（kaaye sati，對身體的覺察），或者屬於欲界系（kamavacara，與慾望界相關）、或者屬於系（ruupavacara，與色界相關）、或者屬於無系（aruupavacara，與無色界相關）、或者不屬於任何界系。什麼是欲界系？即與欲界作意（manasikara，心理活動）相應的緣身慧。什麼是系？即與作意相應的緣身慧。什麼事無系？即與無作意相應的緣身慧。什麼是不繫？即與無漏作意相應的緣身慧。緣受（vedanaa，感受）、心（citta，心識）、法（dhamma，法）的智慧也是如此。有多少是學等？一切都應加以區分。

【English Translation】 English version: By what is it made? How many are 'with attachment' (sa-upaadana)? All are 'with attachment'. How many are 'similar' (samaanaka)? All should be distinguished, namely the four mindfulnesses (cattaro satipatthana), if defiled (saasava), it is 'with', if undefiled (anaasava), it is not 'with'. How many are associated with causes? All are associated with causes. These four mindfulnesses, in relation to the six wholesome locations (cha kusalatthana): a small part of one wholesome location includes the four mindfulnesses, and the four mindfulnesses also include a small part of one wholesome location. In relation to the five unwholesome locations (panca akusalatthana): they do not include each other. In relation to the seven indeterminate locations (satta abyakatatthana): they do not include each other. In relation to the three outflows (tayo asavatthanam): they do not include each other. In relation to the five defiled locations (panca sasavatthanam): a fourfold distinction should be made. Either there are defiled locations that are not mindfulnesses, namely the defiled aggregates of form (ruupakkhandha), feeling (vedanakkhandha), perception (sannakkhandha), and consciousness (vinnanakkhandha), and the defiled aggregate of volitional formations (sankharakkhandha) not included in the mindfulnesses. Or there are mindfulnesses that are not defiled locations, namely the undefiled four mindfulnesses. Or there are defiled locations that are also mindfulnesses, namely the defiled four mindfulnesses. Or there are neither defiled locations nor mindfulnesses, namely the undefiled aggregates of form, feeling, perception, and consciousness, and the undefiled aggregate of volitional formations not included in the mindfulnesses, and the unconditioned (asankhata). In relation to the eight undefiled locations (attha anasavatthanam): a fourfold distinction should be made. Either there are undefiled locations that are not mindfulnesses, namely the undefiled aggregates of form, feeling, perception, and consciousness, and the undefiled aggregate of volitional formations not included in the mindfulnesses, and the unconditioned. Or there are mindfulnesses that are not undefiled locations, namely the defiled four mindfulnesses. Or there are undefiled locations that are also mindfulnesses, namely the undefiled four mindfulnesses. Or there are neither undefiled locations nor mindfulnesses, namely the defiled aggregates of form, feeling, perception, and consciousness, and the defiled aggregate of volitional formations not included in the mindfulnesses. How many are past, etc.? All are either past, future, or present. How many are wholesome, etc.? All are wholesome. How many are connected with the desire realm, etc.? All should be distinguished, namely mindfulness of the body (kaaye sati), either connected with the desire realm (kamavacara), or connected with the form realm (ruupavacara), or connected with the formless realm (aruupavacara), or not connected with any realm. What is connected with the desire realm? Namely mindfulness of the body associated with attention (manasikara) in the desire realm. What is connected with the form realm? Namely mindfulness of the body associated with attention in the form realm. What is connected with the formless realm? Namely mindfulness of the body associated with attention in the formless realm. What is not connected? Namely mindfulness of the body associated with undefiled attention. The same applies to mindfulness of feeling (vedanaa), mind (citta), and phenomena (dhamma). How many are learners, etc.? All should be distinguished.

謂緣身慧或學、或無學、或非學非無學。云何學？謂學作意相應緣身慧。云何無學？謂無學作意相應緣身慧。云何非學非無學？謂有漏作意相應緣身慧。緣受、心、法慧亦爾。

此四念住，幾見所斷等者，一切應分別，謂諸念住，若有漏修所斷，若無漏非所斷。幾非心等者，一切是心所與心相應。幾隨心轉非受相應等者，一切隨心轉亦受相應。幾隨心轉非想行相應等者，一切隨心轉亦想相應，一切隨心轉亦行相應，除其自性。幾隨尋轉非伺相應等者，一切應分別，謂緣身慧或有尋有伺、或無尋唯伺、或無尋無伺。云何有尋有伺？謂有尋有伺作意相應緣身慧。云何無尋唯伺？謂無尋唯伺作意相應緣身慧。云何無尋無伺？謂無尋無伺作意相應緣身慧。緣受、心、法慧亦爾。幾見非見處等者，一切應分別，謂緣身慧有四句。或見非見處，謂盡無生智所不攝無漏緣身慧。或見處非見，謂五識身相應善慧。或見亦見處，謂世間正見。或非見非見處，謂見所不攝無漏緣身慧。緣受慧，或見非見處、或見亦見處、或非見非見處。見非見處者，謂盡無生智所不攝無漏緣受慧。見亦見處者，謂世間正見。非見非見處者，謂見所不攝無漏緣受慧。緣心、法慧亦爾。幾有身見為因非有身見因等者，一切非有身見為因非有身見因。幾業非

【現代漢語翻譯】現代漢語譯本：關於緣身慧（以身體為對象的智慧），有學、無學、非學非無學三種情況。什麼是學？是指與有學位作意相應的緣身慧。什麼事無學？是指與無學位作意相應的緣身慧。什麼是非學非無學？是指與有漏作意相應的緣身慧。緣受（以感受為對像）、心（以心念為對像）、法（以法為對像）的智慧也是如此。

這四念住（四種專注的修行方法），哪些是見所斷（通過見道斷除的煩惱）等呢？一切都應該分別說明，即這些念住，若是有漏的，則是修所斷（通過修道斷除的煩惱），若是無漏的，則不是所斷。哪些不是心等呢？一切都是心所（心的附屬物），與心相應。哪些隨心轉（跟隨心識變化）而不是受相應等呢？一切隨心轉的也與受相應。哪些隨心轉而不是想行相應等呢？一切隨心轉的也與想相應，一切隨心轉的也與行相應，除了其自性。哪些隨尋轉（跟隨粗略的思考）而不是伺相應（跟隨精細的思考）等呢？一切都應該分別說明，即緣身慧，或者是有尋有伺、或者是無尋唯伺、或者是無尋無伺。什麼是有尋有伺？是指與有尋有伺作意相應的緣身慧。什麼是無尋唯伺？是指與無尋唯伺作意相應的緣身慧。什麼是無尋無伺？是指與無尋無伺作意相應的緣身慧。緣受、心、法的智慧也是如此。哪些是見（邪見）而非見處（邪見生起之處）等呢？一切都應該分別說明，即緣身慧有四句。或者是見而非見處，是指盡智（知苦已盡之智）和無生智（知不再生之智）所不包含的無漏緣身慧。或者是見處而非見，是指與五識身相應的善慧。或者是見也是見處，是指世間正見。或者是非見非見處，是指見所不包含的無漏緣身慧。緣受慧，或者是見而非見處、或者是見也是見處、或者是非見非見處。見而非見處，是指盡智和無生智所不包含的無漏緣受慧。見也是見處，是指世間正見。非見非見處，是指見所不包含的無漏緣受慧。緣心、法慧也是如此。哪些是以有身見（認為五蘊之身是我所有的邪見）為因而不是有身見因等呢？一切都不是以有身見為因，也不是有身見的因。哪些業非……

【English Translation】 English version: Regarding wisdom related to the body (慧, wisdom, related to the body), there are three situations: those of a learner (學), those of one beyond learning (無學), and those who are neither learner nor beyond learning (非學非無學). What is 'learner'? It refers to wisdom related to the body that is associated with the intention of a learner (學作意). What is 'beyond learning'? It refers to wisdom related to the body that is associated with the intention of one beyond learning (無學作意). What is 'neither learner nor beyond learning'? It refers to wisdom related to the body that is associated with intention with outflows (有漏作意). The same applies to wisdom related to feeling (受), mind (心), and phenomena (法).

Regarding these four foundations of mindfulness (四念住, four kinds of mindfulness meditation), which are severed by seeing (見所斷, afflictions severed by the path of seeing), etc.? Everything should be distinguished, namely, these foundations of mindfulness, if they are with outflows (有漏), are severed by cultivation (修所斷, afflictions severed by the path of cultivation); if they are without outflows (無漏), they are not severed. Which are not mind (心) etc.? Everything is a mental concomitant (心所, mental factors) and is associated with the mind. Which follow the mind (隨心轉, follow the mind's transformations) but are not associated with feeling (受) etc.? Everything that follows the mind is also associated with feeling. Which follow the mind but are not associated with thought (想) and volition (行) etc.? Everything that follows the mind is also associated with thought, everything that follows the mind is also associated with volition, except for its own nature. Which follow initial application (尋, coarse thought) but are not associated with sustained application (伺, subtle thought) etc.? Everything should be distinguished, namely, wisdom related to the body, is either with initial and sustained application (有尋有伺), or without initial application but only with sustained application (無尋唯伺), or without initial and sustained application (無尋無伺). What is 'with initial and sustained application'? It refers to wisdom related to the body that is associated with intention with initial and sustained application. What is 'without initial application but only with sustained application'? It refers to wisdom related to the body that is associated with intention without initial application but only with sustained application. What is 'without initial and sustained application'? It refers to wisdom related to the body that is associated with intention without initial and sustained application. The same applies to wisdom related to feeling, mind, and phenomena. Which are views (見, wrong views) but not places of views (見處, places where wrong views arise) etc.? Everything should be distinguished, namely, wisdom related to the body has four possibilities. Either it is a view but not a place of views, which refers to outflow-free wisdom related to the body that is not included in the knowledge of exhaustion (盡智, knowledge of the exhaustion of suffering) and the knowledge of non-arising (無生智, knowledge of the non-arising of future suffering). Or it is a place of views but not a view, which refers to wholesome wisdom associated with the five aggregates of consciousness (五識身). Or it is both a view and a place of views, which refers to worldly right view (世間正見). Or it is neither a view nor a place of views, which refers to outflow-free wisdom related to the body that is not included in views. Regarding wisdom related to feeling, it is either a view but not a place of views, or it is both a view and a place of views, or it is neither a view nor a place of views. 'A view but not a place of views' refers to outflow-free wisdom related to feeling that is not included in the knowledge of exhaustion and the knowledge of non-arising. 'Both a view and a place of views' refers to worldly right view. 'Neither a view nor a place of views' refers to outflow-free wisdom related to feeling that is not included in views. The same applies to wisdom related to mind and phenomena. Which are caused by the view of self (有身見, the view of self) but are not causes of the view of self etc.? Everything is not caused by the view of self and is not a cause of the view of self. Which actions are not...

業異熟等者，一切非業非業異熟。幾業非隨業轉等者，一切隨業轉非業。幾所造色非有見色等者，一切非所造色非有見色。

此四念住，幾所造色非有對色等者，一切非所造色非有對色。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，一切是善亦善為因。幾不善非不善為因等者，一切非不善非不善為因。幾無記非無記為因等者，一切非無記非無記為因。幾因緣非有因等者，一切是因緣亦有因。幾等無間非等無間緣等者，一切應分別，謂緣身慧，或是等無間非等無間緣、或是等無間亦等無間緣、或非等無間非等無間緣。是等無間非等無間緣者，謂未來現前正起緣身慧。是等無間亦等無間緣者，謂過去現在緣身慧。非等無間非等無間緣者，謂除未來現前正起緣身慧，諸餘未來緣身慧。緣受、心、法慧亦爾。幾所緣緣非有所緣等者，一切是所緣緣亦有所緣。幾增上緣非有增上等者，一切是增上緣亦有增上。幾暴流非順暴流等者，一切應分別，謂諸念住，若有漏是順暴流非暴流，若無漏非暴流非順暴流。

複次身念住云何？謂十色處及法處所攝色。受念住云何？謂六受身。心念住云何？謂六識身。法念住云何？謂受所不攝非色法處。此四念住幾有色等者，一有色，三無色。幾有見等者，三

【現代漢語翻譯】現代漢語譯本『業異熟等者』，一切既不是業，也不是業的異熟（Vipāka）。『幾業非隨業轉等者』，一切隨業轉的都不是業。『幾所造色非有見色等者』，一切非所造色都不是有見色。

『此四念住』，『幾所造色非有對色等者』，一切非所造色都不是有對色。『幾難見故甚深等者』，一切因為難以見到所以甚深，因為甚深所以難以見到。『幾善非善為因等者』，一切是善的也是善的因。『幾不善非不善為因等者』，一切不是不善的也不是不善的因。『幾無記非無記為因等者』，一切不是無記的也不是無記的因。『幾因緣非有因等者』，一切是因緣也是有因。『幾等無間非等無間緣等者』，一切應當分別，即緣身慧（Kāya-paññā），或者只是等無間（Samanantara）而非等無間緣（Samanantara-paccaya），或者既是等無間也是等無間緣，或者既非等無間也非等無間緣。是等無間而非等無間緣者，是指未來現前正起緣身慧。是等無間也是等無間緣者，是指過去現在緣身慧。既非等無間也非等無間緣者，是指除了未來現前正起緣身慧之外，其餘未來緣身慧。緣受（Vedanā）、心（Citta）、法（Dhamma）慧（Paññā）也是如此。『幾所緣緣非有所緣等者』，一切是所緣緣（Ārammaṇa-paccaya）也是有所緣。『幾增上緣非有增上等者』，一切是增上緣（Adhipati-paccaya）也是有增上。『幾暴流非順暴流等者』，一切應當分別，即諸念住（Satipaṭṭhāna），若是有漏（Sāsava）則是順暴流而非暴流，若是無漏（Anāsava）則既非暴流也非順暴流。

複次，身念住（Kāya-satipaṭṭhāna）是什麼？是指十色處（Dasarūpāyatana）以及法處（Dhammāyatana）所攝的色。受念住（Vedanā-satipaṭṭhāna）是什麼？是指六受身（Chavedanakāya）。心念住（Citta-satipaṭṭhāna）是什麼？是指六識身（Chaviññāṇakāya）。法念住（Dhamma-satipaṭṭhāna）是什麼？是指受所不攝的非色法處。此四念住，『幾有色等者』，一個有色，三個無色。『幾有見等者』，三個無見。

【English Translation】 English version 『Those that are neither karmas nor Vipāka (karmic results)』 include everything that is neither a karma nor a Vipāka. 『Those that are karmas but do not follow karmas』 include everything that follows karmas but is not a karma. 『Those that are form made but are not visible』 include everything that is not form made and is not visible.

『These four Satipaṭṭhāna (foundations of mindfulness)』, 『Those that are form made but are not resistant』 include everything that is not form made and is not resistant. 『Those that are difficult to see and therefore profound』 include everything that is difficult to see and therefore profound, and profound and therefore difficult to see. 『Those that are wholesome but not caused by wholesomeness』 include everything that is wholesome and is caused by wholesomeness. 『Those that are unwholesome but not caused by unwholesomeness』 include everything that is not unwholesome and is not caused by unwholesomeness. 『Those that are indeterminate but not caused by indeterminacy』 include everything that is not indeterminate and is not caused by indeterminacy. 『Those that are conditions but not with causes』 include everything that is a condition and has a cause. 『Those that are immediately contiguous but not immediately contiguous conditions』 should all be distinguished, namely, regarding the wisdom of body (Kāya-paññā), either it is immediately contiguous but not an immediately contiguous condition, or it is both immediately contiguous and an immediately contiguous condition, or it is neither immediately contiguous nor an immediately contiguous condition. Those that are immediately contiguous but not immediately contiguous conditions refer to the wisdom of body arising in the future. Those that are both immediately contiguous and immediately contiguous conditions refer to the wisdom of body in the past and present. Those that are neither immediately contiguous nor immediately contiguous conditions refer to the wisdom of body in the future, except for the wisdom of body arising in the future. The same applies to the wisdom of feeling (Vedanā), mind (Citta), and Dhamma (phenomena). 『Those that are object conditions but not with objects』 include everything that is an object condition (Ārammaṇa-paccaya) and has an object. 『Those that are dominant conditions but not with dominance』 include everything that is a dominant condition (Adhipati-paccaya) and has dominance. 『Those that are floods but not in accordance with floods』 should all be distinguished, namely, regarding the Satipaṭṭhāna, if they are with outflows (Sāsava), they are in accordance with floods but are not floods, if they are without outflows (Anāsava), they are neither floods nor in accordance with floods.

Furthermore, what is the Satipaṭṭhāna of body (Kāya-satipaṭṭhāna)? It refers to the form included in the ten sense bases of form (Dasarūpāyatana) and the Dhamma base (Dhammāyatana). What is the Satipaṭṭhāna of feeling (Vedanā-satipaṭṭhāna)? It refers to the six aggregates of feeling (Chavedanakāya). What is the Satipaṭṭhāna of mind (Citta-satipaṭṭhāna)? It refers to the six aggregates of consciousness (Chaviññāṇakāya). What is the Satipaṭṭhāna of Dhamma (Dhamma-satipaṭṭhāna)? It refers to the non-form Dhamma base not included in feeling. Of these four Satipaṭṭhāna, 『How many are with form?』 One is with form, and three are without form. 『How many are visible?』 Three are invisible.

無見，一應分別，謂身念住或有見、或無見。云何有見？謂一處。云何無見？謂九處及一處少分。幾有對等者，三無對，一應分別，謂身念住或有對、或無對。云何有對？謂十處。云何無對？謂一處少分。幾有漏等者，一切應分別，謂身念住或有漏、或無漏。云何有漏？謂十處及一處少分。云何無漏？謂一處少分。受念住或有漏、或無漏。云何有漏？謂有漏作意相應受蘊。云何無漏？謂無漏作意相應受蘊。心念住亦爾。法念住或有漏、或無漏。云何有漏？謂有漏想行蘊。云何無漏？謂無漏想行蘊及三無為。幾有為等者，三有為，一應分別，謂法念住或有為、或無為。云何有為？謂想行蘊。云何無為？謂三無為。幾有異熟等者，一切應分別，謂身念住或有異熟、或無異熟。云何有異熟？謂不善、善有漏色蘊。云何無異熟？謂無記無漏色蘊。受、心、法念住亦爾。幾是緣生等者，三是緣生是因生是世攝，一應分別，謂法念住若有為是緣生是因生是世攝，若無為非緣生非因生非世攝。幾色攝等者，一色攝，三名攝。幾內處攝等者，一內處攝，二外處攝，一應分別，謂身念住或內處攝、或外處攝。云何內處攝？謂五內處。云何外處攝？謂五外處及一外處少分。幾智遍知所遍知等者，一切是智遍知所遍知。

此四念住，幾

【現代漢語翻譯】現代漢語譯本無見（不可見），所有（一應）的分別在於，身念住（Kāya-smṛtyupasthāna，對身體的覺察）或者是有可見的，或者是沒有可見的。什麼是可見的？是指一處（一個處所，此處指眼處）。什麼是沒有可見的？是指九處（九個處所，即耳、鼻、舌、身、意、色、聲、香、味）以及一處（眼處）的小部分。幾處是有對（有障礙）等，三處是無對（無障礙），一處需要分別，即身念住或者是有對的，或者是無對的。什麼是有對的？是指十處（十個處所，即眼、耳、鼻、舌、身、色、聲、香、味、觸）。什麼是無對的？是指一處（身處）的小部分。幾處是有漏（有煩惱）等，所有都需要分別，即身念住或者是有漏的，或者是無漏的。什麼是有漏的？是指十處以及一處的小部分。什麼是無漏的？是指一處的小部分。受念住（Vedanā-smṛtyupasthāna，對感受的覺察）或者是有漏的，或者是無漏的。什麼是有漏的？是指與有漏作意（有煩惱的注意）相應的受蘊（Vedanā-skandha，感受的集合）。什麼是無漏的？是指與無漏作意（無煩惱的注意）相應的受蘊。心念住（Citta-smṛtyupasthāna，對心的覺察）也是如此。法念住（Dharma-smṛtyupasthāna，對法的覺察）或者是有漏的，或者是無漏的。什麼是有漏的？是指有漏想蘊（Saṃjñā-skandha，知覺的集合）和行蘊（Saṃskāra-skandha，意志的集合）。什麼是沒有漏的？是指無漏想蘊和行蘊以及三種無為法（Asaṃskṛta-dharma，不生不滅的法）。幾處是有為（有生滅）等，三處是有為，一處需要分別，即法念住或者是有為的，或者是無為的。什麼是有為的？是指想蘊和行蘊。什麼是無為的？是指三種無為法。幾處是有異熟（有果報）等，所有都需要分別，即身念住或者是有異熟的，或者是沒有異熟的。什麼是有異熟的？是指不善（不好的）和善（好的）有漏色蘊（Rūpa-skandha，物質的集合）。什麼是沒有異熟的？是指無記（非善非惡）和無漏色蘊。受念住、心念住、法念住也是如此。幾處是緣生（因緣和合而生）等，三處是緣生、是因生、是世攝（為世間所包含），一處需要分別，即法念住，如果是有為的，則是緣生、是因生、是世攝；如果是無為的，則不是緣生、不是因生、不是世攝。幾處是色攝（為色法所包含）等，一處為色攝，三處為名攝（為精神現象所包含）。幾處是內處攝（為內在處所包含）等，一處為內處攝，兩處為外處攝（為外在處所包含），一處需要分別，即身念住或者為內處攝，或者為外處攝。什麼是內處攝？是指五內處（五根：眼、耳、鼻、舌、身）。什麼是外處攝？是指五外處（五境：色、聲、香、味、觸）以及一外處（觸處）的小部分。幾處是智遍知所遍知（為智慧所完全瞭解）等，所有都是智遍知所遍知。這四念住，幾處...

【English Translation】 English version 'No-seeing', all distinctions lie in whether the Kāya-smṛtyupasthāna (mindfulness of the body) is 'with-seeing' or 'without-seeing'. What is 'with-seeing'? It refers to one base (one location, here referring to the eye base). What is 'without-seeing'? It refers to the nine bases (nine locations, namely ear, nose, tongue, body, mind, form, sound, smell, taste) and a small part of one base (eye base). How many are 'with-resistance' etc.? Three are 'without-resistance', one needs to be distinguished, namely the Kāya-smṛtyupasthāna is either 'with-resistance' or 'without-resistance'. What is 'with-resistance'? It refers to the ten bases (ten locations, namely eye, ear, nose, tongue, body, form, sound, smell, taste, touch). What is 'without-resistance'? It refers to a small part of one base (body base). How many are 'with-defilements' etc.? All need to be distinguished, namely the Kāya-smṛtyupasthāna is either 'with-defilements' or 'without-defilements'. What is 'with-defilements'? It refers to the ten bases and a small part of one base. What is 'without-defilements'? It refers to a small part of one base. The Vedanā-smṛtyupasthāna (mindfulness of feeling) is either 'with-defilements' or 'without-defilements'. What is 'with-defilements'? It refers to the feeling aggregate (Vedanā-skandha, the collection of feelings) associated with defiled attention (attention with afflictions). What is 'without-defilements'? It refers to the feeling aggregate associated with undefiled attention (attention without afflictions). The Citta-smṛtyupasthāna (mindfulness of mind) is also the same. The Dharma-smṛtyupasthāna (mindfulness of phenomena) is either 'with-defilements' or 'without-defilements'. What is 'with-defilements'? It refers to the defiled perception aggregate (Saṃjñā-skandha, the collection of perceptions) and the volition aggregate (Saṃskāra-skandha, the collection of volitions). What is 'without-defilements'? It refers to the undefiled perception aggregate and volition aggregate, and the three unconditioned dharmas (Asaṃskṛta-dharma, dharmas that are not produced or destroyed). How many are 'conditioned' etc.? Three are conditioned, one needs to be distinguished, namely the Dharma-smṛtyupasthāna is either conditioned or unconditioned. What is conditioned? It refers to the perception aggregate and the volition aggregate. What is unconditioned? It refers to the three unconditioned dharmas. How many have 'different maturation' etc.? All need to be distinguished, namely the Kāya-smṛtyupasthāna either has 'different maturation' or does not have 'different maturation'. What has 'different maturation'? It refers to the unwholesome (bad) and wholesome (good) defiled form aggregate (Rūpa-skandha, the collection of material forms). What does not have 'different maturation'? It refers to the neutral (neither good nor bad) and undefiled form aggregate. The Vedanā-smṛtyupasthāna, Citta-smṛtyupasthāna, and Dharma-smṛtyupasthāna are also the same. How many are 'produced by conditions' etc.? Three are produced by conditions, produced by causes, and included in the world (contained by the world), one needs to be distinguished, namely the Dharma-smṛtyupasthāna, if it is conditioned, then it is produced by conditions, produced by causes, and included in the world; if it is unconditioned, then it is not produced by conditions, not produced by causes, and not included in the world. How many are included in 'form' etc.? One is included in form, three are included in name (included in mental phenomena). How many are included in 'internal bases' etc.? One is included in internal bases, two are included in external bases (included in external locations), one needs to be distinguished, namely the Kāya-smṛtyupasthāna is either included in internal bases or included in external bases. What is included in internal bases? It refers to the five internal bases (five roots: eye, ear, nose, tongue, body). What is included in external bases? It refers to the five external bases (five objects: form, sound, smell, taste, touch) and a small part of one external base (touch base). How many are 'completely known by wisdom' etc.? All are completely known by wisdom. Of these four mindfulnesses, how many...

斷遍知所遍知等者，一切應分別，謂諸念住若有漏是斷遍知所遍知，若無漏非斷遍知所遍知。幾應斷等者，一切應分別，謂諸念住若有漏是應斷，若無漏不應斷。幾應修等者，一切應分別，謂身念住或應修、或不應修。云何應修？謂善色蘊。云何不應修？謂不善無記色蘊。受、心念住亦爾。法念住或應修、或不應修。云何應修？謂善想行蘊。云何不應修？謂不善、無記想行蘊及三無為。幾染污等者，一切應分別，謂身念住或染污、或不染污。云何染污？謂有覆色蘊。云何不染污？謂無覆色蘊。受、心、法念住亦爾。幾果非有果等者，三是果亦有果，一應分別，謂法念住或是果非有果、或是果亦有果、或非果非有果。是果非有果者，謂擇滅。是果亦有果者，謂想行蘊。非果非有果者，謂虛空非擇滅。幾有執受等者，三無執受，一應分別，謂身念住或有執受、或無執受。云何有執受？謂自體所攝色蘊。云何無執受？謂非自體所攝色蘊。幾大種所造等者，三非大種所造，一應分別，謂身念住或大種所造、或非大種所造。云何大種所造？謂九處及二處少分。云何非大種所造？謂一處少分。幾有上等者，三有上，一應分別，謂法念住或有上、或無上。云何有上？謂想行蘊及虛空、非擇滅。云何無上？謂擇滅。幾是有等者，一切應

【現代漢語翻譯】現代漢語譯本：對於『斷遍知所遍知』等問題，一切都應加以區分。也就是說，如果諸念住（Smrti-upasthana，四念住：身念住、受念住、心念住、法念住）是有漏的，那麼它們就是『斷遍知所遍知』所遍知的對象；如果是無漏的，那麼它們就不是『斷遍知所遍知』所遍知的對象。對於『幾應斷』等問題，一切都應加以區分。也就是說，如果諸念住是有漏的，那麼它們就是應該斷除的；如果是無漏的，那麼它們就是不應該斷除的。對於『幾應修』等問題，一切都應加以區分。也就是說，身念住（Kaya-smrti-upasthana）或者應該修習，或者不應該修習。什麼情況下應該修習呢？指的是善的色蘊（Rupa-skandha，五蘊之一，指物質現象）。什麼情況下不應該修習呢？指的是不善和無記的色蘊。受念住（Vedana-smrti-upasthana）和心念住（Citta-smrti-upasthana）也是如此。法念住（Dharma-smrti-upasthana）或者應該修習，或者不應該修習。什麼情況下應該修習呢？指的是善的想蘊（Samjna-skandha，五蘊之一，指概念和認知）和行蘊（Samskara-skandha，五蘊之一，指意志和心理活動）。什麼情況下不應該修習呢？指的是不善和無記的想蘊和行蘊，以及三種無為法（Asamskrta-dharma，指虛空無為、擇滅無為、非擇滅無為）。對於『幾染污』等問題，一切都應加以區分。也就是說，身念住或者染污，或者不染污。什麼情況下染污呢？指的是有覆的色蘊。什麼情況下不染污呢？指的是無覆的色蘊。受念住、心念住、法念住也是如此。對於『幾果非有果』等問題，有三種是果也是有果的，有一種應該加以區分。也就是說，法念住或者『是果非有果』，或者『是果亦有果』，或者『非果非有果』。『是果非有果』指的是擇滅（Pratisamkhya-nirodha，通過智慧選擇而達到的滅盡狀態）。『是果亦有果』指的是想蘊和行蘊。『非果非有果』指的是虛空（Akasa）和非擇滅（Apratisamkhya-nirodha，非通過智慧選擇而達到的滅盡狀態）。對於『幾有執受』等問題，有三種是無執受的，有一種應該加以區分。也就是說，身念住或者有執受，或者無執受。什麼情況下有執受呢？指的是自體所攝的色蘊。什麼情況下無執受呢？指的是非自體所攝的色蘊。對於『幾大種所造』等問題，有三種不是大種所造的，有一種應該加以區分。也就是說，身念住或者大種所造，或者非大種所造。什麼情況下是大種所造呢？指的是九處（指五根、意根、色境、聲境、香境、味境、觸境）以及二處（眼識界、耳識界、身識界、舌識界、意識界、意觸、意觸為緣所生諸受）的少分。什麼情況下不是大種所造呢？指的是一處（法處）的少分。對於『幾有上』等問題，有三種是有上的，有一種應該加以區分。也就是說，法念住或者有上，或者無上。什麼情況下是有上呢？指的是想蘊、行蘊以及虛空、非擇滅。什麼情況下是無上呢？指的是擇滅。對於『幾是有』等問題，一切都應該...

English version: Regarding questions such as 'What is pervaded by what is to be abandoned through knowledge?', everything should be distinguished. That is, if the Smrti-upasthanas (Four Foundations of Mindfulness: mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena) are with outflows (sāsrava), then they are pervaded by what is to be abandoned through knowledge; if they are without outflows (anāsrava), then they are not pervaded by what is to be abandoned through knowledge. Regarding questions such as 'How many should be abandoned?', everything should be distinguished. That is, if the Smrti-upasthanas are with outflows, then they should be abandoned; if they are without outflows, then they should not be abandoned. Regarding questions such as 'How many should be cultivated?', everything should be distinguished. That is, the Kaya-smrti-upasthana (mindfulness of body) should either be cultivated or not cultivated. When should it be cultivated? It refers to wholesome Rupa-skandha (the aggregate of form, one of the five aggregates, referring to material phenomena). When should it not be cultivated? It refers to unwholesome and neutral Rupa-skandha. The Vedana-smrti-upasthana (mindfulness of feeling) and Citta-smrti-upasthana (mindfulness of mind) are the same. The Dharma-smrti-upasthana (mindfulness of phenomena) should either be cultivated or not cultivated. When should it be cultivated? It refers to wholesome Samjna-skandha (the aggregate of perception, one of the five aggregates, referring to concepts and cognition) and Samskara-skandha (the aggregate of mental formations, one of the five aggregates, referring to volition and mental activities). When should it not be cultivated? It refers to unwholesome and neutral Samjna-skandha and Samskara-skandha, as well as the three Asamskrta-dharmas (unconditioned dharmas: Akasa-asamskrta, Pratisamkhya-nirodha-asamskrta, Apratisamkhya-nirodha-asamskrta). Regarding questions such as 'How many are defiled?', everything should be distinguished. That is, the Kaya-smrti-upasthana is either defiled or not defiled. When is it defiled? It refers to the Rupa-skandha that is obscured. When is it not defiled? It refers to the Rupa-skandha that is unobscured. The Vedana-smrti-upasthana, Citta-smrti-upasthana, and Dharma-smrti-upasthana are the same. Regarding questions such as 'How many are results but not having results?', three are results and also having results, and one should be distinguished. That is, the Dharma-smrti-upasthana is either 'a result but not having results,' or 'a result and also having results,' or 'neither a result nor having results.' 'A result but not having results' refers to Pratisamkhya-nirodha (cessation through discernment). 'A result and also having results' refers to Samjna-skandha and Samskara-skandha. 'Neither a result nor having results' refers to Akasa (space) and Apratisamkhya-nirodha (cessation not through discernment). Regarding questions such as 'How many are possessed?', three are unpossessed, and one should be distinguished. That is, the Kaya-smrti-upasthana is either possessed or unpossessed. When is it possessed? It refers to the Rupa-skandha included within the self. When is it unpossessed? It refers to the Rupa-skandha not included within the self. Regarding questions such as 'How many are made of the great elements?', three are not made of the great elements, and one should be distinguished. That is, the Kaya-smrti-upasthana is either made of the great elements or not made of the great elements. When is it made of the great elements? It refers to the nine ayatanas (five sense organs, mind organ, form, sound, smell, taste, touch) and a small portion of the two ayatanas (eye consciousness realm, ear consciousness realm, body consciousness realm, tongue consciousness realm, mind consciousness realm, mind contact, feelings born of mind contact). When is it not made of the great elements? It refers to a small portion of one ayatana (dharma ayatana). Regarding questions such as 'How many are surpassed?', three are surpassed, and one should be distinguished. That is, the Dharma-smrti-upasthana is either surpassed or unsurpassed. When is it surpassed? It refers to Samjna-skandha, Samskara-skandha, as well as Akasa and Apratisamkhya-nirodha. When is it unsurpassed? It refers to Pratisamkhya-nirodha. Regarding questions such as 'How many exist?', everything should...

【English Translation】 English version: Regarding questions such as 'What is pervaded by what is to be abandoned through knowledge?', everything should be distinguished. That is, if the Smrti-upasthanas (Four Foundations of Mindfulness: mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena) are with outflows (sāsrava), then they are pervaded by what is to be abandoned through knowledge; if they are without outflows (anāsrava), then they are not pervaded by what is to be abandoned through knowledge. Regarding questions such as 'How many should be abandoned?', everything should be distinguished. That is, if the Smrti-upasthanas are with outflows, then they should be abandoned; if they are without outflows, then they should not be abandoned. Regarding questions such as 'How many should be cultivated?', everything should be distinguished. That is, the Kaya-smrti-upasthana (mindfulness of body) should either be cultivated or not cultivated. When should it be cultivated? It refers to wholesome Rupa-skandha (the aggregate of form, one of the five aggregates, referring to material phenomena). When should it not be cultivated? It refers to unwholesome and neutral Rupa-skandha. The Vedana-smrti-upasthana (mindfulness of feeling) and Citta-smrti-upasthana (mindfulness of mind) are the same. The Dharma-smrti-upasthana (mindfulness of phenomena) should either be cultivated or not cultivated. When should it be cultivated? It refers to wholesome Samjna-skandha (the aggregate of perception, one of the five aggregates, referring to concepts and cognition) and Samskara-skandha (the aggregate of mental formations, one of the five aggregates, referring to volition and mental activities). When should it not be cultivated? It refers to unwholesome and neutral Samjna-skandha and Samskara-skandha, as well as the three Asamskrta-dharmas (unconditioned dharmas: Akasa-asamskrta, Pratisamkhya-nirodha-asamskrta, Apratisamkhya-nirodha-asamskrta). Regarding questions such as 'How many are defiled?', everything should be distinguished. That is, the Kaya-smrti-upasthana is either defiled or not defiled. When is it defiled? It refers to the Rupa-skandha that is obscured. When is it not defiled? It refers to the Rupa-skandha that is unobscured. The Vedana-smrti-upasthana, Citta-smrti-upasthana, and Dharma-smrti-upasthana are the same. Regarding questions such as 'How many are results but not having results?', three are results and also having results, and one should be distinguished. That is, the Dharma-smrti-upasthana is either 'a result but not having results,' or 'a result and also having results,' or 'neither a result nor having results.' 'A result but not having results' refers to Pratisamkhya-nirodha (cessation through discernment). 'A result and also having results' refers to Samjna-skandha and Samskara-skandha. 'Neither a result nor having results' refers to Akasa (space) and Apratisamkhya-nirodha (cessation not through discernment). Regarding questions such as 'How many are possessed?', three are unpossessed, and one should be distinguished. That is, the Kaya-smrti-upasthana is either possessed or unpossessed. When is it possessed? It refers to the Rupa-skandha included within the self. When is it unpossessed? It refers to the Rupa-skandha not included within the self. Regarding questions such as 'How many are made of the great elements?', three are not made of the great elements, and one should be distinguished. That is, the Kaya-smrti-upasthana is either made of the great elements or not made of the great elements. When is it made of the great elements? It refers to the nine ayatanas (five sense organs, mind organ, form, sound, smell, taste, touch) and a small portion of the two ayatanas (eye consciousness realm, ear consciousness realm, body consciousness realm, tongue consciousness realm, mind consciousness realm, mind contact, feelings born of mind contact). When is it not made of the great elements? It refers to a small portion of one ayatana (dharma ayatana). Regarding questions such as 'How many are surpassed?', three are surpassed, and one should be distinguished. That is, the Dharma-smrti-upasthana is either surpassed or unsurpassed. When is it surpassed? It refers to Samjna-skandha, Samskara-skandha, as well as Akasa and Apratisamkhya-nirodha. When is it unsurpassed? It refers to Pratisamkhya-nirodha. Regarding questions such as 'How many exist?', everything should...

分別，謂諸念住，若有漏是有，若無漏非有。幾因相應等者，一因不相應，二因相應，一應分別，謂法念住，若是心所因相應，若非心所因不相應。

此四念住，與六善處相攝者，六善處攝四念住少分，四念住少分亦攝六善處。與五不善處相攝者，五不善處攝四念住少分，四念住少分亦攝五不善處與。七無記處相攝者，七無記處攝四念住少分，四念住少分亦攝七無記處。與三漏處相攝者，三漏處攝一念住少分，一念住少分亦攝三漏處。與五有漏處相攝者，五有漏處攝四念住少分，四念住少分亦攝五有漏處。與八無漏處相攝者，八無漏處攝四念住少分，四念住少分亦攝八無漏處。幾過去等者，三或過去或未來或現在，一應分別，謂法念住，若有為或過去或未來或現在，若無為非過去非未來非現在。幾善等者，一切應分別，謂身念住，或善、或不善、或無記。云何善、不善？謂三處少分。云何無記？謂八處及二處少分。受念住，或善、或不善、或無記。云何善？謂善作意相應受蘊。云何不善？謂不善作意相應受蘊。云何無記？謂無記作意相應受蘊。心念住亦爾。法念住，或善、或不善、或無記。云何善？謂善想行蘊及擇滅。云何不善？謂不善想行蘊。云何無記？謂無記想行蘊及虛空、非擇滅。幾欲界系等者，一切應

【現代漢語翻譯】現代漢語譯本：分別來說，這些念住（smṛtyupasthāna）中，如果是有漏（sāsrava）的，那麼就是存在的；如果是無漏（anāsrava）的，那麼就不是存在的。在幾種因相應等問題中，有一種因是不相應的，有兩種因是相應的。其中一種需要分別說明，即法念住（dharma-smṛtyupasthāna），如果是心所（caitasika）因相應的，那麼就是相應的；如果不是心所因相應的，那麼就是不相應的。

這四種念住與六善處（ṣaṭ kuśalasthānāni）相互包含的情況是：六善處包含四念住的一部分，四念住的一部分也包含六善處。與五不善處（pañca akuśalasthānāni）相互包含的情況是：五不善處包含四念住的一部分，四念住的一部分也包含五不善處。與七無記處（sapta avyākṛtasthānāni）相互包含的情況是：七無記處包含四念住的一部分，四念住的一部分也包含七無記處。與三漏處（trayo 'sravasthānāḥ）相互包含的情況是：三漏處包含一個念住的一部分，一個念住的一部分也包含三漏處。與五有漏處（pañca sāsravasthānāni）相互包含的情況是：五有漏處包含四念住的一部分，四念住的一部分也包含五有漏處。與八無漏處（aṣṭa anāsravasthānāni）相互包含的情況是：八無漏處包含四念住的一部分，四念住的一部分也包含八無漏處。

在幾種過去等問題中，有三種念住可能是過去、未來或現在的，有一種需要分別說明，即法念住，如果是有為法（saṃskṛta），那麼可能是過去、未來或現在的；如果是無為法（asaṃskṛta），那麼就不是過去、未來或現在的。在幾種善等問題中，一切都需要分別說明，即身念住（kāya-smṛtyupasthāna），可能是善、不善或無記。什麼是善、不善？指的是三處（trayasthānāḥ）的一部分。什麼是無記？指的是八處（aṣṭasthānāḥ）和二處（dvayasthānāḥ）的一部分。受念住（vedanā-smṛtyupasthāna），可能是善、不善或無記。什麼是善？指的是與善作意（kuśala-manaskāra）相應的受蘊（vedanā-skandha）。什麼是不善？指的是與不善作意（akuśala-manaskāra）相應的受蘊。什麼是無記？指的是與無記作意（avyākṛta-manaskāra）相應的受蘊。心念住（citta-smṛtyupasthāna）也是如此。法念住，可能是善、不善或無記。什麼是善？指的是善想蘊（kuśala-saṃjñā-skandha）、善行蘊（kuśala-saṃskāra-skandha）以及擇滅（pratisaṃkhyā-nirodha）。什麼是不善？指的是不善想蘊、不善行蘊。什麼是無記？指的是無記想蘊、無記行蘊以及虛空（ākāśa）、非擇滅（apratisaṃkhyā-nirodha）。在幾種欲界系等問題中，一切都應該。

【English Translation】 English version: Distinguishing, these smṛtyupasthānas (念住, mindfulnesses), if they are sāsrava (有漏, with outflows), then they exist; if they are anāsrava (無漏, without outflows), then they do not exist. Regarding the question of how many causes are associated, one cause is not associated, and two causes are associated. One should be distinguished, namely dharma-smṛtyupasthāna (法念住, mindfulness of phenomena), if it is associated with a caitasika (心所, mental factor) cause, then it is associated; if it is not associated with a caitasika cause, then it is not associated.

Regarding how these four smṛtyupasthānas are included with the six kuśalasthānāni (六善處, wholesome bases), the six wholesome bases include a portion of the four smṛtyupasthānas, and a portion of the four smṛtyupasthānas also includes the six wholesome bases. Regarding how they are included with the five akuśalasthānāni (五不善處, unwholesome bases), the five unwholesome bases include a portion of the four smṛtyupasthānas, and a portion of the four smṛtyupasthānas also includes the five unwholesome bases. Regarding how they are included with the seven avyākṛtasthānāni (七無記處, unspecified bases), the seven unspecified bases include a portion of the four smṛtyupasthānas, and a portion of the four smṛtyupasthānas also includes the seven unspecified bases. Regarding how they are included with the trayo 'sravasthānāḥ (三漏處, three outflow bases), the three outflow bases include a portion of one smṛtyupasthāna, and a portion of one smṛtyupasthāna also includes the three outflow bases. Regarding how they are included with the five sāsravasthānāni (五有漏處, five bases with outflows), the five bases with outflows include a portion of the four smṛtyupasthānas, and a portion of the four smṛtyupasthānas also includes the five bases with outflows. Regarding how they are included with the aṣṭa anāsravasthānāni (八無漏處, eight bases without outflows), the eight bases without outflows include a portion of the four smṛtyupasthānas, and a portion of the four smṛtyupasthānas also includes the eight bases without outflows.

Regarding the question of how many are past, etc., three may be past, future, or present, and one should be distinguished, namely dharma-smṛtyupasthāna, if it is saṃskṛta (有為法, conditioned), then it may be past, future, or present; if it is asaṃskṛta (無為法, unconditioned), then it is neither past, nor future, nor present. Regarding the question of how many are wholesome, etc., everything should be distinguished, namely kāya-smṛtyupasthāna (身念住, mindfulness of the body), it may be wholesome, unwholesome, or unspecified. What is wholesome, unwholesome? It refers to a portion of the trayasthānāḥ (三處, three bases). What is unspecified? It refers to the aṣṭasthānāḥ (八處, eight bases) and a portion of the dvayasthānāḥ (二處, two bases). vedanā-smṛtyupasthāna (受念住, mindfulness of feeling), it may be wholesome, unwholesome, or unspecified. What is wholesome? It refers to the vedanā-skandha (受蘊, feeling aggregate) associated with kuśala-manaskāra (善作意, wholesome attention). What is unwholesome? It refers to the feeling aggregate associated with akuśala-manaskāra (不善作意, unwholesome attention). What is unspecified? It refers to the feeling aggregate associated with avyākṛta-manaskāra (無記作意, unspecified attention). citta-smṛtyupasthāna (心念住, mindfulness of mind) is also the same. dharma-smṛtyupasthāna, it may be wholesome, unwholesome, or unspecified. What is wholesome? It refers to the kuśala-saṃjñā-skandha (善想蘊, wholesome perception aggregate), kuśala-saṃskāra-skandha (善行蘊, wholesome formation aggregate), and pratisaṃkhyā-nirodha (擇滅, cessation through wisdom). What is unwholesome? It refers to the unwholesome perception aggregate and unwholesome formation aggregate. What is unspecified? It refers to the unspecified perception aggregate, unspecified formation aggregate, ākāśa (虛空, space), and apratisaṃkhyā-nirodha (非擇滅, cessation without wisdom). Regarding the question of how many are bound to the desire realm, etc., everything should be.

分別。謂身念住，或欲界系、或色界系、或不繫。云何欲界系？謂二處及九處少分。云何色界系？謂九處少分。云何不繫？謂一處少分。受念住，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂欲界作意相應受蘊。云何色界系？謂色界作意相應受蘊。云何無色界系？謂無色界作意相應受蘊。云何不繫？謂無漏作意相應受蘊。心念住亦爾。法念住，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂欲界想行蘊。云何色界系？謂色界想行蘊。云何無色界系？謂無色界想行蘊。云何不繫？謂無漏想行蘊及無為法。幾學等者，一切應分別。謂身念住，或學、或無學、或非學非無學。云何學、無學？謂一處少分。云何非學非無學？謂十處及一處少分。受念住，或學、或無學、或非學非無學。云何學？謂學作意相應受蘊。云何無學？謂無學作意相應受蘊。云何非學非無學？謂有漏作意相應受蘊。心念住亦爾。法念住，或學、或無學、或非學非無學。云何學？謂學想行蘊。云何無學？謂無學想行蘊。云何非學非無學？謂有漏想行蘊及無為法。

此四念住，幾見所斷等者，一切應分別。謂身念住，或修所斷、或非所斷。云何修所斷？謂十處及一處少分。云何非所斷？謂一處少分。受念住，或見所斷、或修

【現代漢語翻譯】現代漢語譯本：分別在於，身念住（Kāyānupassanā-satipaṭṭhāna，對身體的覺察），或者屬於欲界所繫縛，或者屬於色界所繫縛，或者不屬於任何界所繫縛。什麼是欲界所繫縛？指的是二處以及九處的小部分。什麼是色界所繫縛？指的是九處的小部分。什麼是不繫縛？指的是一處的小部分。受念住（Vedanānupassanā-satipaṭṭhāna，對感受的覺察），或者屬於欲界所繫縛，或者屬於色界所繫縛，或者屬於無色界所繫縛，或者不屬於任何界所繫縛。什麼是欲界所繫縛？指的是與欲界作意相應的受蘊。什麼是色界所繫縛？指的是與色界作意相應的受蘊。什麼是無色界所繫縛？指的是與無色界作意相應的受蘊。什麼是不繫縛？指的是與無漏作意相應的受蘊。心念住（Cittānupassanā-satipaṭṭhāna，對心的覺察）也是如此。法念住（Dhammānupassanā-satipaṭṭhāna，對法的覺察），或者屬於欲界所繫縛，或者屬於色界所繫縛，或者屬於無色界所繫縛，或者不屬於任何界所繫縛。什麼是欲界所繫縛？指的是欲界的想蘊和行蘊。什麼是色界所繫縛？指的是色界的想蘊和行蘊。什麼是無色界所繫縛？指的是無色界的想蘊和行蘊。什麼是不繫縛？指的是無漏的想蘊和行蘊以及無為法。有多少屬於有學等，一切都應該分別。身念住，或者屬於有學（Sekha，正在學習的人），或者屬於無學（Asekha，已經完成學習的人），或者既非有學也非無學。什麼是有學、無學？指的是一處的小部分。什麼是非有學非無學？指的是十處以及一處的小部分。受念住，或者屬於有學，或者屬於無學，或者既非有學也非無學。什麼是有學？指的是與有學作意相應的受蘊。什麼是無學？指的是與無學作意相應的受蘊。什麼是非有學非無學？指的是與有漏作意相應的受蘊。心念住也是如此。法念住，或者屬於有學，或者屬於無學，或者既非有學也非無學。什麼是有學？指的是有學的想蘊和行蘊。什麼是無學？指的是無學的想蘊和行蘊。什麼是非有學非無學？指的是有漏的想蘊和行蘊以及無為法。這四念住，有多少是見所斷等，一切都應該分別。身念住，或者是修所斷，或者不是修所斷。什麼是修所斷？指的是十處以及一處的小部分。什麼不是修所斷？指的是一處的小部分。受念住，或者是見所斷，或者是修...

【English Translation】 English version: The distinctions are as follows: Mindfulness of the body (Kāyānupassanā-satipaṭṭhāna) is either bound by the desire realm, or bound by the form realm, or not bound by any realm. What is bound by the desire realm? It refers to two bases and a small portion of the nine bases. What is bound by the form realm? It refers to a small portion of the nine bases. What is unbound? It refers to a small portion of one base. Mindfulness of feeling (Vedanānupassanā-satipaṭṭhāna) is either bound by the desire realm, or bound by the form realm, or bound by the formless realm, or not bound by any realm. What is bound by the desire realm? It refers to the feeling aggregate associated with attention to the desire realm. What is bound by the form realm? It refers to the feeling aggregate associated with attention to the form realm. What is bound by the formless realm? It refers to the feeling aggregate associated with attention to the formless realm. What is unbound? It refers to the feeling aggregate associated with attention to the unconditioned. Mindfulness of the mind (Cittānupassanā-satipaṭṭhāna) is also the same. Mindfulness of phenomena (Dhammānupassanā-satipaṭṭhāna) is either bound by the desire realm, or bound by the form realm, or bound by the formless realm, or not bound by any realm. What is bound by the desire realm? It refers to the aggregates of perception and volition of the desire realm. What is bound by the form realm? It refers to the aggregates of perception and volition of the form realm. What is bound by the formless realm? It refers to the aggregates of perception and volition of the formless realm. What is unbound? It refers to the unconditioned aggregates of perception and volition, and the unconditioned dharma. How many are associated with a 'learner' (Sekha, someone who is learning), etc.? All should be distinguished. Mindfulness of the body is either associated with a 'learner', or an 'adept' (Asekha, someone who has completed learning), or neither a 'learner' nor an 'adept'. What is 'learner' and 'adept'? It refers to a small portion of one base. What is neither 'learner' nor 'adept'? It refers to ten bases and a small portion of one base. Mindfulness of feeling is either associated with a 'learner', or an 'adept', or neither a 'learner' nor an 'adept'. What is 'learner'? It refers to the feeling aggregate associated with the attention of a 'learner'. What is 'adept'? It refers to the feeling aggregate associated with the attention of an 'adept'. What is neither 'learner' nor 'adept'? It refers to the feeling aggregate associated with attention to the conditioned. Mindfulness of the mind is also the same. Mindfulness of phenomena is either associated with a 'learner', or an 'adept', or neither a 'learner' nor an 'adept'. What is 'learner'? It refers to the aggregates of perception and volition of a 'learner'. What is 'adept'? It refers to the aggregates of perception and volition of an 'adept'. What is neither 'learner' nor 'adept'? It refers to the conditioned aggregates of perception and volition, and the unconditioned dharma. Of these four mindfulnesses, how many are abandoned by seeing, etc.? All should be distinguished. Mindfulness of the body is either abandoned by cultivation or not abandoned. What is abandoned by cultivation? It refers to ten bases and a small portion of one base. What is not abandoned? It refers to a small portion of one base. Mindfulness of feeling is either abandoned by seeing or by cultivation...

所斷、或非所斷。云何見所斷？謂受念住隨信隨法行現觀邊忍所斷。此復云何？謂見所斷八十八隨眠相應受蘊。云何修所斷？謂受念住學見跡修所斷。此復云何？謂修所斷十隨眠相應受蘊，及不染污有漏受蘊。云何非所斷？謂無漏受蘊。心念住亦爾。法念住，或見所斷、或修所斷、或非所斷。云何見所斷？謂法念住隨信隨法行現觀邊忍所斷。此復云何？謂見所斷八十八隨眠，及彼相應想行蘊，並彼等起心不相應行。云何修所斷？謂法念住學見跡修所斷。此復云何？謂修所斷十隨眠，及彼相應想行蘊，若彼等起心不相應行，若不染污有漏想行蘊。云何非所斷，謂無漏想行蘊及無為法。幾非心等者，一非心非心所非心相應，一是心所與心相應，一唯是心，一應分別。謂法念住，若有所緣是心所與心相應，若無所緣非心非心所非心相應。幾隨心轉非受相應等者，一隨心轉非受相應，一受相應非隨心轉，二應分別。謂身念住，或隨心轉非受相應、或非隨心轉非受相應。隨心轉非受相應者，謂隨心轉身語業，諸餘色蘊非隨心轉非受相應。法念住，或隨心轉非受相應、或隨心轉亦受相應、或非隨心轉非受相應。隨心轉非受相應者，謂隨心轉心不相應行。隨心轉亦受相應者，謂想蘊及相應行蘊。非隨心轉非受相應者，謂除隨心轉心不

【現代漢語翻譯】現代漢語譯本所斷、或非所斷：哪些是見所斷？是指受念住（Vedanānupassanā，感受的持續覺察）中，隨信行（Saddhānusārin，隨順信根者）、隨法行（Dhammānusārin，隨順法根者）的現觀邊忍（見道前的準備階段）所斷的。這些又是什麼呢？是指見所斷的八十八種隨眠（Anusaya，潛在的煩惱）相應的受蘊（Vedanākkhandha，感受之集合）。哪些是修所斷？是指受念住中學位（Sekha，有學）和見跡（見道）的修所斷的。這些又是什麼呢？是指修所斷的十種隨眠相應的受蘊，以及不染污的有漏受蘊（Sāsava-vedanākkhandha，與煩惱相關的感受之集合）。哪些是非所斷？是指無漏受蘊（Anāsava-vedanākkhandha，無煩惱的感受之集合）。心念住（Cittānupassanā，心的持續覺察）也是如此。法念住（Dhammānupassanā，法的持續覺察），哪些是見所斷、哪些是修所斷、哪些是非所斷？哪些是見所斷？是指法念住中，隨信行、隨法行的現觀邊忍所斷的。這些又是什麼呢？是指見所斷的八十八種隨眠，以及與它們相應的想蘊（Saññākkhandha，知覺之集合）和行蘊（Saṅkhārakkhandha，意志之集合），以及由它們引起的與心不相應的行法（Citta-vippayutta-saṅkhāra，不與心識相應的行）。哪些是修所斷？是指法念住中學位和見跡的修所斷的。這些又是什麼呢？是指修所斷的十種隨眠，以及與它們相應的想蘊和行蘊，以及由它們引起的與心不相應的行法，以及不染污的有漏想蘊和行蘊。哪些是非所斷？是指無漏想蘊和行蘊，以及無為法（Asaṅkhata-dhamma，不生不滅之法）。有多少不是心等（Citta，心識）的呢？一是：非心、非心所（Cetasika，心所法）、非心相應；一是：心所與心相應；一是：唯是心；一應分別。是指法念住，如果有所緣（Ālambana，所緣境）是心所與心相應，如果沒有所緣則非心、非心所、非心相應。有多少是隨心轉（Citta-parivattaka，隨心識轉變）而非受相應（Vedanā-sampayutta，與感受相應）的呢？一是：隨心轉而非受相應；一是：受相應而非隨心轉；二應分別。是指身念住（Kāyānupassanā，身體的持續覺察），或者隨心轉而非受相應，或者非隨心轉而非受相應。隨心轉而非受相應的是指隨心轉身語業（Kāya-vacī-kamma，身和語的業），其餘色蘊（Rūpakkhandha，色法之集合）則非隨心轉非受相應。法念住，或者隨心轉而非受相應，或者隨心轉也受相應，或者非隨心轉非受相應。隨心轉而非受相應的是指隨心轉的心不相應行。隨心轉也受相應的是指想蘊及相應的行蘊。非隨心轉非受相應的是指除隨心轉心不相應

【English Translation】 English version What is to be abandoned, or not to be abandoned: What is abandoned by seeing? It refers to the Vedanānupassanā (contemplation of feeling) that is abandoned by the Kṣānti (forbearance) at the edge of direct realization of those who are Saddhānusārin (follower by faith) and Dhammānusārin (follower by Dharma). What is this? It refers to the feeling aggregate (Vedanākkhandha) associated with the eighty-eight latent defilements (Anusaya) that are abandoned by seeing. What is abandoned by cultivation? It refers to the Vedanānupassanā that is abandoned by cultivation by those who are Sekha (trainee) and have attained the path of seeing. What is this? It refers to the feeling aggregate associated with the ten latent defilements that are abandoned by cultivation, and the undefiled feeling aggregate with outflows (Sāsava-vedanākkhandha). What is not to be abandoned? It refers to the feeling aggregate without outflows (Anāsava-vedanākkhandha). The same applies to Cittānupassanā (contemplation of mind). For the Dhammānupassanā (contemplation of phenomena), what is abandoned by seeing, what is abandoned by cultivation, and what is not to be abandoned? What is abandoned by seeing? It refers to the Dhammānupassanā that is abandoned by the Kṣānti at the edge of direct realization of those who are Saddhānusārin and Dhammānusārin. What is this? It refers to the eighty-eight latent defilements that are abandoned by seeing, and the perception aggregate (Saññākkhandha) and volitional aggregate (Saṅkhārakkhandha) associated with them, as well as the formations not associated with mind (Citta-vippayutta-saṅkhāra) that arise from them. What is abandoned by cultivation? It refers to the Dhammānupassanā that is abandoned by cultivation by those who are Sekha and have attained the path of seeing. What is this? It refers to the ten latent defilements that are abandoned by cultivation, and the perception aggregate and volitional aggregate associated with them, as well as the formations not associated with mind that arise from them, and the undefiled perception aggregate and volitional aggregate with outflows. What is not to be abandoned? It refers to the perception aggregate and volitional aggregate without outflows, and the unconditioned Dharma (Asaṅkhata-dhamma). How many are not 'mind-etc.'? One is: not mind, not mental factors (Cetasika), not associated with mind; one is: mental factors and associated with mind; one is: only mind; one should be distinguished. It refers to the Dhammānupassanā; if there is an object (Ālambana), it is mental factors and associated with mind; if there is no object, it is not mind, not mental factors, not associated with mind. How many are transformed by mind (Citta-parivattaka) but not associated with feeling (Vedanā-sampayutta)? One is: transformed by mind but not associated with feeling; one is: associated with feeling but not transformed by mind; two should be distinguished. It refers to the Kāyānupassanā (contemplation of body); either transformed by mind but not associated with feeling, or not transformed by mind and not associated with feeling. What is transformed by mind but not associated with feeling refers to bodily and verbal actions (Kāya-vacī-kamma) that are transformed by mind; the remaining material aggregate (Rūpakkhandha) is not transformed by mind and not associated with feeling. For the Dhammānupassanā, either transformed by mind but not associated with feeling, or transformed by mind and also associated with feeling, or not transformed by mind and not associated with feeling. What is transformed by mind but not associated with feeling refers to formations not associated with mind that are transformed by mind. What is transformed by mind and also associated with feeling refers to the perception aggregate and the associated volitional aggregate. What is not transformed by mind and not associated with feeling refers to formations not associated with mind that are transformed by mind.

相應行，諸餘心不相應行及無為法。幾隨心轉非想行相應等者，除其自性，如受應知。幾隨尋轉非伺相應等者，一切應分別。謂身念住，或隨尋轉非伺相應、或非隨尋轉非伺相應。隨尋轉非伺相應者，謂隨尋轉身語業，諸餘色蘊非隨尋轉非伺相應。受念住，或有尋有伺、或無尋唯伺、或無尋無伺。云何有尋有伺？謂有尋有伺作意相應受蘊。云何無尋唯伺？謂無尋唯伺作意相應受蘊。云何無尋無伺？謂無尋無伺作意相應受蘊。心念住亦爾。法念住有四句。或隨尋轉非伺相應，謂隨尋轉心不相應行，及尋相應伺。或伺相應非隨尋轉，謂尋及尋不相應伺相應想行蘊。或隨尋轉亦伺相應，謂尋伺相應想行蘊。或非隨尋轉非伺相應，謂除隨尋轉心不相應行，諸餘心不相應行，及尋不相應伺，若無尋無伺非受心所，若無為法。幾見非見處等者，一切應分別。謂身念住，或見處非見、或見亦見處、或非見非見處。見處非見者，謂九處及一處少分。見亦見處者，謂一處。非見非見處者，謂一處少分。受念住，若有漏是見處非見，若無漏非見非見處。心念住亦爾。法念住有四句。或是見非見處，謂盡無生智所不攝無漏慧。或是見處非見，謂有漏想蘊，及見所不攝有漏行蘊。或是見亦見處，謂五染污見及世間正見。或非見非見處，謂無漏想

【現代漢語翻譯】現代漢語譯本相應行（與心識不相應的行為），諸餘心不相應行（其他與心識不相應的行為）及無為法（不生不滅的法）。幾隨心轉非想行相應等者，除其自性，如受應知。（多少是隨心識轉變但與非想行相應的？除了非想行本身的自性，其餘的就像受蘊一樣應該瞭解。）幾隨尋轉非伺相應等者，一切應分別。（多少是隨尋轉變但與伺不相應的？一切都應該分別。）謂身念住（對身體的覺察），或隨尋轉非伺相應、或非隨尋轉非伺相應。（也就是說，對身體的覺察，或者隨尋轉變但與伺不相應，或者不隨尋轉變也與伺不相應。）隨尋轉非伺相應者，謂隨尋轉身語業（隨尋轉變但與伺不相應的，是指隨尋轉變的身語行為），諸餘色蘊非隨尋轉非伺相應。（其餘的色蘊不隨尋轉變，也與伺不相應。）受念住（對感受的覺察），或有尋有伺、或無尋唯伺、或無尋無伺。（對感受的覺察，或者有尋有伺，或者無尋唯伺，或者無尋無伺。）云何有尋有伺？謂有尋有伺作意相應受蘊。（什麼是有尋有伺？是指與有尋有伺的作意相應的受蘊。）云何無尋唯伺？謂無尋唯伺作意相應受蘊。（什麼是無尋唯伺？是指與無尋唯伺的作意相應的受蘊。）云何無尋無伺？謂無尋無伺作意相應受蘊。（什麼是無尋無伺？是指與無尋無伺的作意相應的受蘊。）心念住亦爾。（對心識的覺察也是如此。）法念住（對法的覺察）有四句。（對法的覺察有四種情況。）或隨尋轉非伺相應，謂隨尋轉心不相應行，及尋相應伺。（或者隨尋轉變但與伺不相應，是指隨尋轉變的心不相應行，以及與尋相應的伺。）或伺相應非隨尋轉，謂尋及尋不相應伺相應想行蘊。（或者與伺相應但不隨尋轉變，是指尋以及與尋不相應的、與伺相應的想蘊和行蘊。）或隨尋轉亦伺相應，謂尋伺相應想行蘊。（或者隨尋轉變也與伺相應，是指與尋和伺都相應的想蘊和行蘊。）或非隨尋轉非伺相應，謂除隨尋轉心不相應行，諸餘心不相應行，及尋不相應伺，若無尋無伺非受心所，若無為法。（或者不隨尋轉變也不與伺相應，是指除了隨尋轉變的心不相應行之外的其他心不相應行，以及與尋不相應的伺，如果無尋無伺且不是受蘊和心所，以及無為法。）幾見非見處等者，一切應分別。（多少是見（能被看見的事物）和非見處（不能被看見的事物）等等？一切都應該分別。）謂身念住，或見處非見、或見亦見處、或非見非見處。（也就是說，對身體的覺察，或者是見處但不是見，或者是見也是見處，或者既不是見也不是見處。）見處非見者，謂九處及一處少分。（是見處但不是見，是指九處以及一處的一部分。）見亦見處者，謂一處。（既是見也是見處，是指一處。）非見非見處者，謂一處少分。（既不是見也不是見處，是指一處的一部分。）受念住，若有漏是見處非見，若無漏非見非見處。（對感受的覺察，如果有漏，則是見處但不是見；如果無漏，則既不是見也不是見處。）心念住亦爾。（對心識的覺察也是如此。）法念住有四句。（對法的覺察有四種情況。）或是見非見處，謂盡無生智所不攝無漏慧。（或者是見但不是見處，是指不被盡智和無生智所包含的無漏慧。）或是見處非見，謂有漏想蘊，及見所不攝有漏行蘊。（或者是見處但不是見，是指有漏想蘊，以及不被見所包含的有漏行蘊。）或是見亦見處，謂五染污見及世間正見。（或者是見也是見處，是指五種染污見以及世間正見。）或非見非見處，謂無漏想

【English Translation】 English version Corresponding activities, other activities not corresponding to the mind, and unconditioned dharmas. How many are transformed by the mind but correspond to non-perception? Except for its own nature, it should be understood like sensation. How many are transformed by initial thought but do not correspond to sustained thought? Everything should be distinguished. That is, mindfulness of the body: either transformed by initial thought but not corresponding to sustained thought, or not transformed by initial thought and not corresponding to sustained thought. Those transformed by initial thought but not corresponding to sustained thought refer to physical and verbal actions transformed by initial thought. The remaining form aggregates are not transformed by initial thought and do not correspond to sustained thought. Mindfulness of sensation: either with initial and sustained thought, or without initial thought but only with sustained thought, or without initial and sustained thought. What is with initial and sustained thought? It refers to the sensation aggregate corresponding to attention with initial and sustained thought. What is without initial thought but only with sustained thought? It refers to the sensation aggregate corresponding to attention without initial thought but only with sustained thought. What is without initial and sustained thought? It refers to the sensation aggregate corresponding to attention without initial and sustained thought. Mindfulness of the mind is also like this. Mindfulness of dharma has four possibilities. Either transformed by initial thought but not corresponding to sustained thought, referring to activities not corresponding to the mind that are transformed by initial thought, and sustained thought corresponding to initial thought. Or corresponding to sustained thought but not transformed by initial thought, referring to initial thought and thought and activity aggregates corresponding to sustained thought that do not correspond to initial thought. Or transformed by initial thought and also corresponding to sustained thought, referring to thought and activity aggregates corresponding to both initial and sustained thought. Or neither transformed by initial thought nor corresponding to sustained thought, referring to other activities not corresponding to the mind except for activities not corresponding to the mind that are transformed by initial thought, and sustained thought not corresponding to initial thought, if without initial and sustained thought and not sensation or mental factors, and unconditioned dharmas. How many are visible and non-visible places, etc.? Everything should be distinguished. That is, mindfulness of the body: either a visible place but not visible, or visible and also a visible place, or neither visible nor a visible place. A visible place but not visible refers to the nine sense bases and a small part of one sense base. Visible and also a visible place refers to one sense base. Neither visible nor a visible place refers to a small part of one sense base. Mindfulness of sensation: if with outflows, it is a visible place but not visible; if without outflows, it is neither visible nor a visible place. Mindfulness of the mind is also like this. Mindfulness of dharma has four possibilities. Either visible but not a visible place, referring to wisdom without outflows not included in the knowledge of exhaustion and non-arising. Or a visible place but not visible, referring to the form aggregate with outflows, and the activity aggregate with outflows not included in vision. Or visible and also a visible place, referring to the five defiled views and worldly right view. Or neither visible nor a visible place, referring to the form aggregate without outflows.

蘊，及見所不攝無漏行蘊，並無為法。幾有身見為因非有身見因等者，一切應分別。謂身念住，若染污有身見為因非有身見因，若不染污非有身見為因非有身見因。受念住，或有身見為因非有身見因、或有身見為因亦有身見因、或非有身見為因非有身見因。有身見為因非有身見因者，謂除過去現在見苦所斷隨眠相應受蘊，亦除過去現在見集所斷遍行隨眠相應受蘊，亦除未來有身見相應受蘊，諸餘染污受蘊。有身見為因亦有身見因者，謂前所除受蘊。非有身見為因非有身見因者，謂不染污受蘊。心念住亦爾。法念住，或有身見為因非有身見因、或有身見為因亦有身見因，或非有身見為因非有身見因。有身見為因非有身見因者，謂除過去現在見苦所斷隨眠及彼相應俱有等想行蘊，亦除過去現在見集所斷遍行隨眠及彼相應俱有想行蘊，亦除未來有身見相應想行蘊，亦除未來有身見及彼相應法生老住無常，諸餘染污想行蘊。有身見為因亦有身見因者，謂前所除想行蘊。非有身見為因非有身見因者，謂不染污想行蘊及無為法。幾業非業異熟等者，一切應分別。謂身念住，或業非業異熟、或業異熟非業、或非業非業異熟。業非業異熟者，謂身語業。業異熟非業者，謂業異熟生色蘊。非業非業異熟者，謂除業及業異熟色蘊諸餘色蘊。

【現代漢語翻譯】現代漢語譯本：蘊（skandha，五蘊），以及見所不攝的無漏行蘊（saṃskāra-skandha，行蘊），以及無為法（asaṃskṛta-dharma，不生不滅的真如）。有幾種情況是有身見（satkāya-dṛṣṭi，認為五蘊是『我』的邪見）為因，但不是有身見之因等等，一切都應該分別說明。所謂身念住（kāyasmṛtyupasthāna，對身體的覺察），如果是染污的，就是有身見為因，但不是有身見之因；如果是不染污的，就不是有身見為因，也不是有身見之因。受念住（vedanāsmṛtyupasthāna，對感受的覺察），或者是有身見為因，但不是有身見之因；或者是既有身見為因，也是有身見之因；或者既不是有身見為因，也不是有身見之因。有身見為因，但不是有身見之因的情況是：除了過去和現在見苦所斷的隨眠（anuśaya，煩惱的潛在形式）相應的受蘊（vedanā-skandha，感受），也除了過去和現在見集所斷的遍行隨眠相應的受蘊，也除了未來有身見相應的受蘊，其餘所有染污的受蘊都屬於這種情況。既有身見為因，也是有身見之因的情況是：前面所排除的那些受蘊。既不是有身見為因，也不是有身見之因的情況是：不染污的受蘊。心念住（cittasmṛtyupasthāna，對心的覺察）也是如此。法念住（dharmasmṛtyupasthāna，對法的覺察），或者是有身見為因，但不是有身見之因；或者是既有身見為因，也是有身見之因；或者既不是有身見為因，也不是有身見之因。有身見為因，但不是有身見之因的情況是：除了過去和現在見苦所斷的隨眠以及與它們相應的俱有等想蘊（saṃjñā-skandha，知覺）和行蘊，也除了過去和現在見集所斷的遍行隨眠以及與它們相應的俱有想蘊和行蘊，也除了未來有身見相應的想蘊和行蘊，也除了未來有身見以及與它們相應的法（dharma，事物）的生、老、住、無常，其餘所有染污的想蘊和行蘊都屬於這種情況。既有身見為因，也是有身見之因的情況是：前面所排除的那些想蘊和行蘊。既不是有身見為因，也不是有身見之因的情況是：不染污的想蘊和行蘊，以及無為法。有幾種情況是業（karma，行為）不是業異熟（vipāka，果報），或者業異熟不是業，或者既不是業也不是業異熟等等，一切都應該分別說明。所謂身念住，或者是業不是業異熟，或者是業異熟不是業，或者既不是業也不是業異熟。是業但不是業異熟的情況是：身業和語業。是業異熟但不是業的情況是：由業異熟所生的色蘊（rūpa-skandha，物質）。既不是業也不是業異熟的情況是：除了業以及業異熟所生的色蘊之外，其餘所有的色蘊。

【English Translation】 English version: The skandhas (aggregates), and the undefiled saṃskāra-skandha (aggregate of mental formations) not included in views, and asaṃskṛta-dharma (unconditioned dharma). How many are caused by satkāya-dṛṣṭi (view of self), but not the cause of satkāya-dṛṣṭi, etc.? Everything should be distinguished. Namely, kāyasmṛtyupasthāna (mindfulness of the body), if defiled, is caused by satkāya-dṛṣṭi but is not the cause of satkāya-dṛṣṭi; if undefiled, it is neither caused by satkāya-dṛṣṭi nor the cause of satkāya-dṛṣṭi. Vedanāsmṛtyupasthāna (mindfulness of feeling), is either caused by satkāya-dṛṣṭi but not the cause of satkāya-dṛṣṭi, or caused by satkāya-dṛṣṭi and also the cause of satkāya-dṛṣṭi, or neither caused by satkāya-dṛṣṭi nor the cause of satkāya-dṛṣṭi. That which is caused by satkāya-dṛṣṭi but not the cause of satkāya-dṛṣṭi is: excluding the vedanā-skandha (aggregate of feeling) associated with the anuśaya (latent tendencies) severed by seeing suffering in the past and present, also excluding the vedanā-skandha associated with the pervasive anuśaya severed by seeing origination in the past and present, also excluding the vedanā-skandha associated with future satkāya-dṛṣṭi, all other defiled vedanā-skandha. That which is caused by satkāya-dṛṣṭi and also the cause of satkāya-dṛṣṭi is: the vedanā-skandha excluded before. That which is neither caused by satkāya-dṛṣṭi nor the cause of satkāya-dṛṣṭi is: undefiled vedanā-skandha. The same applies to cittasmṛtyupasthāna (mindfulness of the mind). Dharmasmṛtyupasthāna (mindfulness of dharmas), is either caused by satkāya-dṛṣṭi but not the cause of satkāya-dṛṣṭi, or caused by satkāya-dṛṣṭi and also the cause of satkāya-dṛṣṭi, or neither caused by satkāya-dṛṣṭi nor the cause of satkāya-dṛṣṭi. That which is caused by satkāya-dṛṣṭi but not the cause of satkāya-dṛṣṭi is: excluding the anuśaya severed by seeing suffering in the past and present and the saṃjñā-skandha (aggregate of perception) and saṃskāra-skandha associated with them, also excluding the pervasive anuśaya severed by seeing origination in the past and present and the saṃjñā-skandha and saṃskāra-skandha associated with them, also excluding the saṃjñā-skandha and saṃskāra-skandha associated with future satkāya-dṛṣṭi, also excluding the arising, aging, abiding, and impermanence of dharmas associated with future satkāya-dṛṣṭi, all other defiled saṃjñā-skandha and saṃskāra-skandha. That which is caused by satkāya-dṛṣṭi and also the cause of satkāya-dṛṣṭi is: the saṃjñā-skandha and saṃskāra-skandha excluded before. That which is neither caused by satkāya-dṛṣṭi nor the cause of satkāya-dṛṣṭi is: undefiled saṃjñā-skandha and saṃskāra-skandha, and asaṃskṛta-dharma. How many are karma (action) but not karma-vipāka (result of action), or karma-vipāka but not karma, or neither karma nor karma-vipāka, etc.? Everything should be distinguished. Namely, kāyasmṛtyupasthāna, is either karma but not karma-vipāka, or karma-vipāka but not karma, or neither karma nor karma-vipāka. That which is karma but not karma-vipāka is: bodily and verbal karma. That which is karma-vipāka but not karma is: the rūpa-skandha (aggregate of form) born from karma-vipāka. That which is neither karma nor karma-vipāka is: all other rūpa-skandha besides the rūpa-skandha born from karma and karma-vipāka.

受念住，或業異熟非業、或非業非業異熟。業異熟非業者，謂業異熟生受蘊。諸餘受蘊，非業非業異熟。心念住亦爾。法念住有四句。或業非業異熟，謂業異熟所不攝思。或業異熟非業，謂思所不攝業異熟生想行蘊。或業亦業異熟，謂業異熟生思。或非業非業異熟，謂除業及業異熟想行蘊，諸餘想行蘊及無為法。幾業非隨業轉等者，二隨業轉非業，二應分別。謂身念住有三句，或業非隨業轉，謂除隨業轉身語業，諸餘身語業。或業亦隨業轉，謂隨業轉身語業。或非業非隨業轉，謂除業及隨業轉色蘊諸餘色蘊。法念住有三句。或業非隨業轉，謂思。或隨業轉非業，謂想蘊及思所不攝隨業轉行蘊。或非業非隨業轉，謂除業及隨業轉行蘊，諸餘行蘊，及無為法。幾所造色非有見色等者，三非所造色非有見色，一應分別，謂身念住有三句。或所造色非有見色，謂八處及二處少分。或所造色亦有見色，謂一處。或非所造色非有見色，謂一處少分。

此四念住，幾所造色非有對色等者，三非所造色非有對色，一應分別，謂身念住有三句。或所造色非有對色，謂一處少分。或有對色非所造色，謂一處少分。或所造色亦有對色，謂九處及一處少分。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，一切應分

【現代漢語翻譯】現代漢語譯本受念住（受的覺察），或者屬於業異熟（karma vipaka，由業產生的果報）而非業（karma，行為），或者既非業也非業異熟。屬於業異熟而非業的是，由業異熟所生的受蘊（vedana-skandha，感受之集合）。其餘的受蘊，既非業也非業異熟。心念住（心的覺察）也是如此。法念住（法的覺察）有四種情況：或者屬於業而非業異熟，指的是不被業異熟所包含的思（cetanā，意志）。或者屬於業異熟而非業，指的是不由思所包含的、由業異熟所生的想蘊（saṃjñā-skandha，知覺之集合）和行蘊（saṃskāra-skandha，心理活動之集合）。或者既屬於業也屬於業異熟，指的是由業異熟所生的思。或者既非業也非業異熟，指的是除了業和業異熟之外的想蘊和行蘊，以及其餘的想蘊、行蘊和無為法（asaṃskṛta-dharma，不生不滅的法）。有多少屬於業而非隨業轉（anukarma，伴隨業）等情況？有兩種是隨業轉而非業，有兩種應該分別討論。身念住（身體的覺察）有三種情況：或者屬於業而非隨業轉，指的是除了隨業而轉變的身語業（kaya-vacī-karma，身和語的行為）之外的其餘身語業。或者既屬於業也隨業轉，指的是隨業而轉變的身語業。或者既非業也非隨業轉，指的是除了業和隨業轉之外的色蘊（rūpa-skandha，物質之集合），以及其餘的色蘊。法念住有三種情況：或者屬於業而非隨業轉，指的是思。或者隨業轉而非業，指的是想蘊以及不由思所包含的、隨業而轉變的行蘊。或者既非業也非隨業轉，指的是除了業和隨業轉之外的行蘊，以及其餘的行蘊和無為法。有多少所造色（upādā-rūpa，由四大組成的色）並非有見色（sanidarśana-rūpa，可見的色）等情況？有三種並非所造色且非有見色，有一種應該分別討論。身念住有三種情況：或者屬於所造色而非有見色，指的是八處（ayatana，感覺的來源）和兩處（感覺的來源）的小部分。或者屬於所造色且是有見色，指的是一處（感覺的來源）。或者並非所造色且非有見色，指的是一處的小部分。這四種念住，有多少所造色並非有對色（sappaṭigha-rūpa，有障礙的色）等情況？有三種並非所造色且非有對色，有一種應該分別討論。身念住有三種情況：或者屬於所造色而非有對色，指的是一處的小部分。或者屬於有對色而非所造色，指的是一處的小部分。或者屬於所造色且是有對色，指的是九處和一處的小部分。有多少因為難以見到所以甚深（gambhirā，深奧）等情況？一切都是因為難以見到所以甚深，因為甚深所以難以見到。有多少是善（kuśala，好的）而非以善為因等情況？一切都應該分別討論。

【English Translation】 English version 'Mindfulness of feeling (vedanānupassanā-satipaṭṭhāna)', is it 'karma vipaka (result of karma) but not karma (action)', or 'neither karma nor karma vipaka'? That which is 'karma vipaka but not karma' refers to the 'feeling aggregate (vedana-skandha)' born of 'karma vipaka'. The remaining 'feeling aggregates' are 'neither karma nor karma vipaka'. So it is with 'mindfulness of mind (cittānupassanā-satipaṭṭhāna)'. 'Mindfulness of dharma (dhammānupassanā-satipaṭṭhāna)' has four possibilities: either 'karma but not karma vipaka', referring to 'thought (cetanā)' not included in 'karma vipaka'; or 'karma vipaka but not karma', referring to the 'perception aggregate (saṃjñā-skandha)' and 'volitional activities aggregate (saṃskāra-skandha)' born of 'karma vipaka' but not included in 'thought'; or 'both karma and karma vipaka', referring to 'thought' born of 'karma vipaka'; or 'neither karma nor karma vipaka', referring to the 'perception aggregate' and 'volitional activities aggregate' other than 'karma' and 'karma vipaka', as well as the remaining 'perception aggregate', 'volitional activities aggregate', and 'unconditioned dharma (asaṃskṛta-dharma)'. How many are 'karma but not following karma (anukarma)' etc.? Two are 'following karma but not karma', and two should be distinguished. 'Mindfulness of body (kāyānupassanā-satipaṭṭhāna)' has three possibilities: either 'karma but not following karma', referring to the remaining 'body and speech karma (kaya-vacī-karma)' other than 'body and speech karma following karma'; or 'both karma and following karma', referring to 'body and speech karma following karma'; or 'neither karma nor following karma', referring to the 'form aggregate (rūpa-skandha)' other than 'karma' and 'form aggregate following karma', as well as the remaining 'form aggregates'. 'Mindfulness of dharma' has three possibilities: either 'karma but not following karma', referring to 'thought'; or 'following karma but not karma', referring to the 'perception aggregate' and 'volitional activities aggregate following karma' not included in 'thought'; or 'neither karma nor following karma', referring to the 'volitional activities aggregate' other than 'karma' and 'volitional activities aggregate following karma', as well as the remaining 'volitional activities aggregate' and 'unconditioned dharma'. How many 'produced form (upādā-rūpa)' are 'not visible form (sanidarśana-rūpa)' etc.? Three are 'not produced form and not visible form', and one should be distinguished. 'Mindfulness of body' has three possibilities: either 'produced form but not visible form', referring to the eight 'sources (ayatana)' and a small part of two 'sources'; or 'produced form and visible form', referring to one 'source'; or 'not produced form and not visible form', referring to a small part of one 'source'. Of these four 'establishments of mindfulness', how many 'produced form' are 'not obstructive form (sappaṭigha-rūpa)' etc.? Three are 'not produced form and not obstructive form', and one should be distinguished. 'Mindfulness of body' has three possibilities: either 'produced form but not obstructive form', referring to a small part of one 'source'; or 'obstructive form but not produced form', referring to a small part of one 'source'; or 'produced form and obstructive form', referring to the nine 'sources' and a small part of one 'source'. How many are 'difficult to see, therefore profound (gambhirā)' etc.? All are 'difficult to see, therefore profound', and 'profound, therefore difficult to see'. How many are 'wholesome (kuśala) but not caused by wholesome' etc.? All should be distinguished.

別，謂身念住有三句。或善為因非善，謂善異熟生色蘊。或善亦善為因，謂善色蘊。或非善非善為因，謂除善異熟生色蘊諸餘無記及不善色蘊。受、心念住亦爾。法念住有四句。或善非善為因，謂擇滅。或善為因非善，謂善異熟生想行蘊。或善亦善為因，謂善想行蘊。或非善非善為因，謂除善異熟生想行蘊，諸餘無記，及不善想行蘊，並虛空非擇滅。幾不善非不善為因等者，一切應分別。謂身念住有三句。或不善為因非不善，謂不善異熟生色蘊。或不善亦不善為因，謂不善色蘊。或非不善非不善為因，謂除不善異熟生色蘊，諸餘無記及善色蘊。受念住有三句。或不善為因非不善，謂不善異熟生受蘊，及欲界有身見邊執見相應受蘊。或不善亦不善為因，謂不善受蘊。或非不善非不善為因，謂除不善異熟生受蘊，及除欲界有身見邊執見相應受蘊，諸餘無記及善受蘊。心念住亦爾。法念住有三句。或不善為因非不善，謂不善異熟生想行蘊，及欲界有身見邊執見，並彼相應俱有等想行蘊。或不善亦不善為因，謂不善想行蘊。或非不善非不善為因，謂除不善異熟生想行蘊，及除欲界有身見邊執見並彼相應俱有等想行蘊，諸餘無記及善想行蘊並三無為。幾無記非無記為因等者，一切應分別，謂身念住有三句。或無記為因非無記，謂

【現代漢語翻譯】現代漢語譯本：別（區別），關於身念住（Kāyasmṛtyupasthāna，對身體的覺察）有三種情況。或者，是善的因但本身不是善的，指的是善的異熟所生的色蘊（Rūpaskandha，物質之集合）。或者，是善的也是善的因，指的是善的色蘊。或者，不是善的也不是善的因，指的是除了善的異熟所生的色蘊之外，其餘的無記（avyākṛta，非善非惡）以及不善的色蘊。受（Vedanā，感受）、心（Citta，心識）念住也是如此。法念住（Dharmanusmṛti-upasthāna，對法的覺察）有四種情況。或者，是善的但不是善的因，指的是擇滅（Pratisaṃkhyā-nirodha，通過智慧選擇而達到的滅盡）。或者，是善的因但本身不是善的，指的是善的異熟所生的想蘊（Saṃjñāskandha，知覺之集合）和行蘊（Saṃskāraskandha，意志、衝動等之集合）。或者，是善的也是善的因，指的是善的想蘊和行蘊。或者，不是善的也不是善的因，指的是除了善的異熟所生的想蘊和行蘊之外，其餘的無記，以及不善的想蘊和行蘊，以及虛空（Ākāśa，空間）和非擇滅（Apratisaṃkhyā-nirodha，非通過智慧選擇而達到的滅盡）。有多少是不善的但不是不善的因等等，一切都應該分別說明。關於身念住有三種情況。或者，是不善的因但本身不是不善的，指的是不善的異熟所生的色蘊。或者，是不善的也是不善的因，指的是不善的色蘊。或者，不是不善的也不是不善的因，指的是除了不善的異熟所生的色蘊之外，其餘的無記以及善的色蘊。受念住有三種情況。或者，是不善的因但本身不是不善的，指的是不善的異熟所生的受蘊，以及欲界（Kāmadhātu，充滿慾望的界）中與有身見（Satkāya-dṛṣṭi，認為五蘊為「我」的邪見）和邊執見（Antagrahadṛṣṭi，認為「我」是常或斷的邪見）相應的受蘊。或者，是不善的也是不善的因，指的是不善的受蘊。或者，不是不善的也不是不善的因，指的是除了不善的異熟所生的受蘊，以及除了欲界中與有身見和邊執見相應的受蘊之外，其餘的無記以及善的受蘊。心念住也是如此。法念住有三種情況。或者，是不善的因但本身不是不善的，指的是不善的異熟所生的想蘊和行蘊，以及欲界中與有身見和邊執見，以及與它們相應的俱有（同時存在）等的想蘊和行蘊。或者，是不善的也是不善的因，指的是不善的想蘊和行蘊。或者，不是不善的也不是不善的因，指的是除了不善的異熟所生的想蘊和行蘊，以及除了欲界中與有身見和邊執見以及與它們相應的俱有等的想蘊和行蘊之外，其餘的無記以及善的想蘊和行蘊，以及三種無為（Asaṃskṛta，不生不滅的境界）。有多少是無記的但不是無記的因等等，一切都應該分別說明。關於身念住有三種情況。或者，是無記的因但本身不是無記的，指的是...

【English Translation】 English version: Furthermore, regarding the Kāyasmṛtyupasthāna (mindfulness of the body), there are three possibilities. Either it is a cause that is wholesome but not itself wholesome, referring to the rūpaskandha (aggregate of form) born from wholesome vipāka (result of karma). Or it is both wholesome and a cause of wholesomeness, referring to the wholesome rūpaskandha. Or it is neither wholesome nor a cause of wholesomeness, referring to the remaining avyākṛta (indeterminate) and unwholesome rūpaskandha, excluding the wholesome vipāka-born rūpaskandha. The same applies to Vedanā (feeling) and Citta (mind) smṛtyupasthāna. Regarding Dharmanusmṛti-upasthāna (mindfulness of phenomena), there are four possibilities. Either it is wholesome but not a cause of wholesomeness, referring to Pratisaṃkhyā-nirodha (cessation through wisdom). Or it is a cause that is wholesome but not itself wholesome, referring to the saṃjñāskandha (aggregate of perception) and saṃskāraskandha (aggregate of mental formations) born from wholesome vipāka. Or it is both wholesome and a cause of wholesomeness, referring to the wholesome saṃjñāskandha and saṃskāraskandha. Or it is neither wholesome nor a cause of wholesomeness, referring to the remaining avyākṛta, and unwholesome saṃjñāskandha and saṃskāraskandha, excluding the wholesome vipāka-born saṃjñāskandha and saṃskāraskandha, along with Ākāśa (space) and Apratisaṃkhyā-nirodha (cessation without wisdom). How many are unwholesome but not a cause of unwholesomeness, etc.—everything should be distinguished. Regarding Kāyasmṛtyupasthāna, there are three possibilities. Either it is a cause that is unwholesome but not itself unwholesome, referring to the rūpaskandha born from unwholesome vipāka. Or it is both unwholesome and a cause of unwholesomeness, referring to the unwholesome rūpaskandha. Or it is neither unwholesome nor a cause of unwholesomeness, referring to the remaining avyākṛta and wholesome rūpaskandha, excluding the unwholesome vipāka-born rūpaskandha. Regarding Vedanā smṛtyupasthāna, there are three possibilities. Either it is a cause that is unwholesome but not itself unwholesome, referring to the vedanāskandha born from unwholesome vipāka, and the vedanāskandha in the Kāmadhātu (realm of desire) associated with Satkāya-dṛṣṭi (belief in a self) and Antagrahadṛṣṭi (belief in extremes). Or it is both unwholesome and a cause of unwholesomeness, referring to the unwholesome vedanāskandha. Or it is neither unwholesome nor a cause of unwholesomeness, referring to the remaining avyākṛta and wholesome vedanāskandha, excluding the vedanāskandha born from unwholesome vipāka, and excluding the vedanāskandha in the Kāmadhātu associated with Satkāya-dṛṣṭi and Antagrahadṛṣṭi. The same applies to Citta smṛtyupasthāna. Regarding Dharma smṛtyupasthāna, there are three possibilities. Either it is a cause that is unwholesome but not itself unwholesome, referring to the saṃjñāskandha and saṃskāraskandha born from unwholesome vipāka, and the saṃjñāskandha and saṃskāraskandha in the Kāmadhātu associated with Satkāya-dṛṣṭi and Antagrahadṛṣṭi, and those co-existent with them. Or it is both unwholesome and a cause of unwholesomeness, referring to the unwholesome saṃjñāskandha and saṃskāraskandha. Or it is neither unwholesome nor a cause of unwholesomeness, referring to the remaining avyākṛta and wholesome saṃjñāskandha and saṃskāraskandha, excluding the saṃjñāskandha and saṃskāraskandha born from unwholesome vipāka, and excluding the saṃjñāskandha and saṃskāraskandha in the Kāmadhātu associated with Satkāya-dṛṣṭi and Antagrahadṛṣṭi and those co-existent with them, along with the three Asaṃskṛta (unconditioned elements). How many are indeterminate but not a cause of indeterminacy, etc.—everything should be distinguished. Regarding Kāyasmṛtyupasthāna, there are three possibilities. Either it is a cause that is indeterminate but not itself indeterminate, referring to...

不善色蘊。或無記亦無記為因，謂無記色蘊。或非無記非無記為因，謂善色蘊。受、心念住亦爾。法念住有四句。或無記非無記為因，謂虛空、非擇滅。或無記為因非無記，謂不善想行蘊。或無記亦無記為因，謂無記想行蘊。或非無記非無記為因，謂善想行蘊及擇滅。幾因緣非有因等者，三是因緣亦有因，一應分別。謂法念住，若有為是因緣亦有因，若無為非因緣非有因。幾等無間非等無間緣等者，一非等無間非等無間緣，三應分別。謂受念住有三句。或等無間非等無間緣，謂未來現前正起受蘊，及過去現在阿羅漢命終時受蘊。或等無間亦等無間緣，謂除過去現在阿羅漢命終時受蘊，諸餘過去現在受蘊。或非等無間非等無間緣，謂除未來現前正起受蘊，諸餘未來受蘊。心念住亦爾。法念住，有三句。或等無間非等無間緣，謂未來現前正起非受心所，及過去現在阿羅漢命終時非受心所，並已生正起無想滅定。或等無間亦等無間緣，謂除過去現在阿羅漢命終時非受心所，諸餘過去現在非受心所。或非等無間非等無間緣，謂除未來現前正起非受心所諸餘未來非受心所，及除等無間心不相應行諸餘心不相應行並無為法。幾所緣緣非有所緣等者，一所緣緣非有所緣，二所緣緣亦有所緣，一應分別。謂法念住，若是心所是所緣緣亦

【現代漢語翻譯】現代漢語譯本不善之色蘊（Rūpakkhandha，色蘊），或者無記（avyākata，不善不惡的狀態）以無記為因，指的是無記之色蘊。或者非無記以非無記為因，指的是善之色蘊。受念住（Vedanānupassanā，感受的觀察）、心念住（Cittānupassanā，心的觀察）也是如此。法念住（Dhammānupassanā，法的觀察）有四種情況：或者無記以非無記為因，指的是虛空（ākāsa，空）和非擇滅（nirodha-asamapatti，非通過智慧而達到的止息）。或者無記為因而非無記，指的是不善之想蘊（Saññākkhandha，知覺）和行蘊（Sankhārakkhandha，意志）。或者無記以無記為因，指的是無記之想蘊和行蘊。或者非無記以非無記為因，指的是善之想蘊和行蘊以及擇滅（paṭisaṅkhā-nirodha，通過智慧而達到的止息）。幾種因緣（hetu-paccaya，原因條件）不是有因（sahetuka，有原因的）等等？三種是因緣也是有因，一種應該分別。指的是法念住，如果有為法（saṅkhata-dhamma，有為的法）是因緣也是有因，如果無為法（asaṅkhata-dhamma，無為的法）不是因緣也不是有因。幾種等無間（samanantara，無間斷）不是等無間緣（samanantara-paccaya，無間斷條件）等等？一種不是等無間也不是等無間緣，三種應該分別。指的是受念住有三種情況：或者等無間不是等無間緣，指的是未來現前正生起的受蘊（Vedanākkhandha，感受），以及過去現在阿羅漢（Arahat，已證悟者）命終時的受蘊。或者等無間也是等無間緣，指的是除了過去現在阿羅漢命終時的受蘊之外，所有其餘過去現在的受蘊。或者不是等無間也不是等無間緣，指的是除了未來現前正生起的受蘊之外，所有其餘未來的受蘊。心念住也是如此。法念住，有三種情況：或者等無間不是等無間緣，指的是未來現前正生起的非受之心所（cetasika，心理因素），以及過去現在阿羅漢命終時的非受之心所，以及已經生起正起的無想定（asañña-samāpatti，無想禪定）和滅盡定（nirodha-samāpatti，滅盡禪定）。或者等無間也是等無間緣，指的是除了過去現在阿羅漢命終時的非受之心所之外，所有其餘過去現在的非受之心所。或者不是等無間也不是等無間緣，指的是除了未來現前正生起的非受之心所之外，所有其餘未來的非受之心所，以及除了等無間心不相應行（citta-vippayutta-saṅkhāra，與心不相應的行）之外，所有其餘心不相應行以及無為法。幾種所緣緣（ārammaṇa-paccaya，對像條件）不是有所緣（sārammaṇa，有對象的）等等？一種是所緣緣不是有所緣，兩種是所緣緣也是有所緣，一種應該分別。指的是法念住，如果是心所，是所緣緣也

【English Translation】 English version Unwholesome Rūpakkhandha (form aggregate). Or, the indeterminate (avyākata, neither wholesome nor unwholesome state) has the indeterminate as its cause, referring to the indeterminate rūpakkhandha. Or, what is not indeterminate has what is not indeterminate as its cause, referring to the wholesome rūpakkhandha. The same applies to Vedanānupassanā (contemplation of feeling) and Cittānupassanā (contemplation of mind). Dhammānupassanā (contemplation of phenomena) has four possibilities: Or, the indeterminate has what is not indeterminate as its cause, referring to ākāsa (space) and nirodha-asamapatti (cessation attained without wisdom). Or, the indeterminate is the cause of what is not indeterminate, referring to unwholesome Saññākkhandha (perception) and Sankhārakkhandha (volitional formations). Or, the indeterminate has the indeterminate as its cause, referring to indeterminate saññākkhandha and sankhārakkhandha. Or, what is not indeterminate has what is not indeterminate as its cause, referring to wholesome saññākkhandha and sankhārakkhandha, and paṭisaṅkhā-nirodha (cessation attained through wisdom). How many conditions (hetu-paccaya, root condition) are not with roots (sahetuka, with roots), etc.? Three are conditions and also with roots, one should be distinguished. This refers to dhammānupassanā; if a conditioned dhamma (saṅkhata-dhamma, conditioned phenomenon) is a condition, it is also with roots; if an unconditioned dhamma (asaṅkhata-dhamma, unconditioned phenomenon) is not a condition, it is also not with roots. How many immediately preceding (samanantara, contiguous) are not immediately preceding conditions (samanantara-paccaya, contiguity condition), etc.? One is not immediately preceding and not an immediately preceding condition, three should be distinguished. This refers to vedanānupassanā, which has three possibilities: Or, immediately preceding but not an immediately preceding condition, referring to future vedanākkhandha (feeling aggregate) arising presently, and past and present vedanākkhandha at the moment of death of an Arahat (Enlightened being). Or, immediately preceding and also an immediately preceding condition, referring to all other past and present vedanākkhandha except for the past and present vedanākkhandha at the moment of death of an Arahat. Or, not immediately preceding and not an immediately preceding condition, referring to all other future vedanākkhandha except for future vedanākkhandha arising presently. The same applies to cittānupassanā. Dhammānupassanā has three possibilities: Or, immediately preceding but not an immediately preceding condition, referring to future non-feeling cetasika (mental factors) arising presently, and past and present non-feeling cetasika at the moment of death of an Arahat, and also the already arisen and presently occurring asañña-samāpatti (perceptionless attainment) and nirodha-samāpatti (cessation attainment). Or, immediately preceding and also an immediately preceding condition, referring to all other past and present non-feeling cetasika except for the past and present non-feeling cetasika at the moment of death of an Arahat. Or, not immediately preceding and not an immediately preceding condition, referring to all other future non-feeling cetasika except for future non-feeling cetasika arising presently, and all other citta-vippayutta-saṅkhāra (formations dissociated from mind) except for immediately preceding citta-vippayutta-saṅkhāra, and also unconditioned dhammas. How many object conditions (ārammaṇa-paccaya, object condition) are not with objects (sārammaṇa, with an object), etc.? One is an object condition but not with an object, two are object conditions and also with objects, one should be distinguished. This refers to dhammānupassanā; if it is a mental factor, it is an object condition and also

有所緣，若非心所是所緣緣非有所緣。幾增上緣非有增上等者，三增上緣亦有增上，一應分別。謂法念住，若有為是增上緣亦有增上，若無為是增上緣非有增上。幾暴流非順暴流等者，一切應分別。謂身念住，若有漏順暴流非暴流、若無漏非暴流非順暴流。受、心念住亦爾。法念住有三句。或順暴流非暴流，謂有漏想蘊及暴流所不攝有漏行蘊。或暴流亦順暴流，謂四暴流。或非暴流非順暴流，謂無漏想行蘊及無為法。

四聖諦者，謂苦聖諦、集聖諦、滅聖諦、道聖諦。此四聖諦，幾有色等者，一無色，三應分別。謂苦聖諦，或有色、或無色。云何有色？謂十處及一處少分。云何無色？謂一處及一處少分。集聖諦亦爾。道聖諦所攝身語業是有色，余皆是無色。幾有見等者，二無見，二應分別。謂苦聖諦，或有見或無見。云何有見？謂一處。云何無見？謂十一處。集聖諦亦爾。幾有對等者，二無對，二應分別。謂苦聖諦，或有對、或無對。云何有對？謂十處。云何無對？謂二處。集聖諦亦爾。幾有漏等者，二有漏，二無漏。有為等者，三有為，一無為。幾有異熟等者，二無異熟，二應分別。謂苦聖諦，或有異熟、或無異熟。云何有異熟？謂善、不善苦諦。云何無異熟？謂無記苦諦。集聖諦亦爾。幾是緣生等者，三是

【現代漢語翻譯】現代漢語譯本有所緣，如果不是心所法（Citta-samprayutta，與心相應的心理現象）就是所緣緣（Ālambana-paccaya，對像條件），否則就不是有所緣。有幾個增上緣（Adhipati-paccaya，主導條件）不是有增上等者？三種增上緣也有增上，一種應該分別。也就是說，法念住（Dhammānupassanā-satipaṭṭhāna，對法的觀照），如果有為法（Saṃskṛta，有生滅變化的法）是增上緣，也有增上；如果無為法（Asaṃskṛta，無生滅變化的法）是增上緣，就沒有增上。有幾個暴流（Ogha，煩惱之流）不是順暴流等者？一切都應該分別。也就是說，身念住（Kāyānupassanā-satipaṭṭhāna，對身體的觀照），如果有漏（Sāsrava，有煩惱的）是順暴流，就不是暴流；如果無漏（Anāsrava，無煩惱的）就既不是暴流也不是順暴流。受念住（Vedanānupassanā-satipaṭṭhāna，對感受的觀照）和心念住（Cittānupassanā-satipaṭṭhāna，對心的觀照）也是這樣。法念住有三種情況：或者順暴流但不是暴流，指的是有漏的想蘊（Saṃjñā-skandha，知覺之蘊）以及不被暴流所包含的有漏行蘊（Saṃskāra-skandha，意志之蘊）；或者既是暴流也是順暴流，指的是四種暴流；或者既不是暴流也不是順暴流，指的是無漏的想蘊和行蘊以及無為法。

四聖諦（catvāri āryasatyāni）：指的是苦聖諦（duḥkha-āryasatya，關於苦的真理）、集聖諦（samudaya-āryasatya，關於苦的起因的真理）、滅聖諦（nirodha-āryasatya，關於苦的止息的真理）和道聖諦（mārga-āryasatya，關於通往苦的止息的道路的真理）。這四聖諦中，有幾個是有色等者？一個是無色，三個應該分別。也就是說，苦聖諦，或者是有色，或者是無色。什麼是有色？指的是十處（daśa āyatanāni，十個感覺器官）以及一處（eka āyatana，一個感覺器官）的小部分。什麼是無色？指的是一處以及一處的小部分。集聖諦也是這樣。道聖諦所包含的身語業（kāya-vāṅmanas-karma，身口意業）是有色，其餘都是無色。有幾個是有見等者？兩個是無見，兩個應該分別。也就是說，苦聖諦，或者是有見，或者是無見。什麼是有見？指的是一處。什麼是無見？指的是十一處。集聖諦也是這樣。有幾個是有對等者？兩個是無對，兩個應該分別。也就是說，苦聖諦，或者是有對，或者是無對。什麼是有對？指的是十處。什麼是無對？指的是二處。集聖諦也是這樣。有幾個是有漏等者？兩個是有漏，兩個是無漏。有為等者？三個是有為，一個是無為。有幾個是有異熟等者？兩個是無異熟，兩個應該分別。也就是說，苦聖諦，或者是有異熟，或者是無異熟。什麼是有異熟？指的是善和不善的苦諦。什麼是無異熟？指的是無記的苦諦。集聖諦也是這樣。有幾個是緣生等者？三個是緣生

【English Translation】 English version If there is an object, if it is not a mental concomitant (Citta-samprayutta, mental phenomena associated with the mind), then it is an object condition (Ālambana-paccaya, object condition), otherwise it is not having an object. How many dominant conditions (Adhipati-paccaya, dominating condition) are not having dominance, etc.? Three dominant conditions also have dominance, one should be distinguished. That is to say, the contemplation of phenomena (Dhammānupassanā-satipaṭṭhāna, contemplation of phenomena), if conditioned (Saṃskṛta, conditioned phenomena) is a dominant condition, it also has dominance; if unconditioned (Asaṃskṛta, unconditioned phenomena) is a dominant condition, it does not have dominance. How many floods (Ogha, floods of defilements) are not flowing with the floods, etc.? Everything should be distinguished. That is to say, the contemplation of the body (Kāyānupassanā-satipaṭṭhāna, contemplation of the body), if defiled (Sāsrava, with defilements) flows with the floods, it is not a flood; if undefiled (Anāsrava, without defilements) is neither a flood nor flowing with the floods. The contemplation of feeling (Vedanānupassanā-satipaṭṭhāna, contemplation of feeling) and the contemplation of mind (Cittānupassanā-satipaṭṭhāna, contemplation of mind) are also like this. The contemplation of phenomena has three cases: either flowing with the floods but not a flood, referring to the defiled aggregate of perception (Saṃjñā-skandha, aggregate of perception) and the defiled aggregate of volitional activities (Saṃskāra-skandha, aggregate of volitional activities) not included by the floods; or both a flood and flowing with the floods, referring to the four floods; or neither a flood nor flowing with the floods, referring to the undefiled aggregates of perception and volitional activities and unconditioned phenomena.

The Four Noble Truths (catvāri āryasatyāni): refer to the Noble Truth of Suffering (duḥkha-āryasatya, the truth of suffering), the Noble Truth of the Origin of Suffering (samudaya-āryasatya, the truth of the origin of suffering), the Noble Truth of the Cessation of Suffering (nirodha-āryasatya, the truth of the cessation of suffering), and the Noble Truth of the Path to the Cessation of Suffering (mārga-āryasatya, the truth of the path to the cessation of suffering). Among these Four Noble Truths, how many are with form, etc.? One is without form, three should be distinguished. That is to say, the Noble Truth of Suffering, either with form or without form. What is with form? It refers to the ten sense bases (daśa āyatanāni, ten sense bases) and a small part of one sense base (eka āyatana, one sense base). What is without form? It refers to one sense base and a small part of one sense base. The Noble Truth of the Origin of Suffering is also like this. The bodily, verbal, and mental actions (kāya-vāṅmanas-karma, body, speech and mind actions) included in the Noble Truth of the Path are with form, the rest are without form. How many are visible, etc.? Two are invisible, two should be distinguished. That is to say, the Noble Truth of Suffering, either visible or invisible. What is visible? It refers to one sense base. What is invisible? It refers to eleven sense bases. The Noble Truth of the Origin of Suffering is also like this. How many are with resistance, etc.? Two are without resistance, two should be distinguished. That is to say, the Noble Truth of Suffering, either with resistance or without resistance. What is with resistance? It refers to ten sense bases. What is without resistance? It refers to two sense bases. The Noble Truth of the Origin of Suffering is also like this. How many are defiled, etc.? Two are defiled, two are undefiled. How many are conditioned, etc.? Three are conditioned, one is unconditioned. How many have different maturation, etc.? Two do not have different maturation, two should be distinguished. That is to say, the Noble Truth of Suffering, either having different maturation or not having different maturation. What has different maturation? It refers to the wholesome and unwholesome Truth of Suffering. What does not have different maturation? It refers to the neutral Truth of Suffering. The Noble Truth of the Origin of Suffering is also like this. How many are dependently arisen, etc.? Three are dependently arisen.

緣生是因生是世攝，一非緣生非因生非世攝。幾色攝等者，一名攝，三應分別。謂苦聖諦，或色攝、或名攝。云何色攝？謂十處及一處少分。云何名攝？謂一處及一處少分。集聖諦亦爾。道聖諦所攝身語業是色攝，余皆是名攝。幾內處攝等者，一外處攝，三應分別。謂苦聖諦，或內處攝、或外處攝。云何內處攝？謂六內處。云何外處攝？謂六外處。集聖諦亦爾。道聖諦所攝心意識內處攝，余皆外處攝。幾智遍知所遍知等者，一切是智遍知所遍知。

說一切有部品類足論卷第十二大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第十三

尊者世友造

三藏法師玄奘奉　詔譯

辯千問品第七之四

此四聖諦，幾斷遍知所遍知等者，二是斷遍知所遍知，二非斷遍知所遍知。幾應斷等者，二應斷，二不應斷。幾應修等者，一應修，一不應修，二應分別，謂苦聖諦，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。集聖諦亦爾。幾染污等者，二不染污，二應分別，謂苦聖諦，或染污、或不染污。云何染污？謂有覆苦諦。云何不染污？謂無覆苦諦。集聖諦亦爾。幾果非有果等者，三是果亦有果，一是果非有果。幾有執受等者，二

【現代漢語翻譯】現代漢語譯本：緣生（Pratītyasamutpāda，指事物依靠因緣而生起）是因生（hetu-prabhava，指由原因產生）還是世攝（loka-saṃgraha，指被世間所包含）？有一種情況既非緣生，也非因生，也非世攝。幾種屬於色蘊（rūpa-skandha，指物質的集合）等？一種屬於色蘊，三種應該分別。也就是說，苦聖諦（duḥkha-satya，指苦的真理），或者屬於色蘊，或者屬於名蘊（nāma-skandha，指精神的集合）。什麼是色蘊所攝？指十處（daśa-āyatana，指十種感覺器官）以及一處（eka-āyatana，指一種感覺器官）的小部分。什麼是名蘊所攝？指一處以及一處的小部分。集聖諦（samudaya-satya，指苦的根源的真理）也是如此。道聖諦（mārga-satya，指通往解脫的道路的真理）所包含的身語業（kāya-vāc-karma，指身體和語言的行為）是色蘊所攝，其餘都是名蘊所攝。幾種屬於內處（adhyātmika-āyatana，指內在的感覺器官）所攝等？一種屬於外處（bāhya-āyatana，指外在的感覺對像）所攝，三種應該分別。也就是說，苦聖諦，或者屬於內處所攝，或者屬於外處所攝。什麼是內處所攝？指六內處（ṣaḍ-adhyātmika-āyatana，指六種內在的感覺器官）。什麼是外處所攝？指六外處（ṣaḍ-bāhya-āyatana，指六種外在的感覺對像）。集聖諦也是如此。道聖諦所包含的心意識（citta-manas-vijñāna，指心、意、識）屬於內處所攝，其餘都屬於外處所攝。幾種是智遍知（jñāna-parijñā，指通過智慧完全瞭解）所遍知等？一切都是智遍知所遍知。此四聖諦（catvāri ārya-satyāni，指四種高貴的真理），幾種是斷遍知（prahāṇa-parijñā，指通過斷除煩惱完全瞭解）所遍知等？兩種是斷遍知所遍知，兩種不是斷遍知所遍知。幾種應該斷除（prahātavya，指應該被斷除的）等？兩種應該斷除，兩種不應該斷除。幾種應該修習（bhāvitavya，指應該被修習的）等？一種應該修習，一種不應該修習，兩種應該分別。也就是說，苦聖諦，或者應該修習，或者不應該修習。什麼應該修習？指善的苦諦。什麼不應該修習？指不善和無記的苦諦。集聖諦也是如此。幾種是染污（kliṣṭa，指被煩惱污染的）等？兩種是不染污，兩種應該分別。也就是說，苦聖諦，或者染污，或者不染污。什麼是染污？指有覆的苦諦（sāvaraṇa-duḥkha-satya，指被覆蓋的苦諦）。什麼是不染污？指無覆的苦諦（anāvaraṇa-duḥkha-satya，指未被覆蓋的苦諦）。集聖諦也是如此。幾種是果（phala，指結果）也是有果（sap-phala，指有結果的）等？三種是果也是有果，一種是果而非有果。幾種是有執受（upādāna，指執取）等？兩種...

【English Translation】 English version: Is origination by conditions (Pratītyasamutpāda, referring to things arising dependent on conditions) caused by a cause (hetu-prabhava, referring to arising from a cause) or included in the world (loka-saṃgraha, referring to being contained by the world)? There is one case that is neither origination by conditions, nor caused by a cause, nor included in the world. How many are included in the aggregate of form (rūpa-skandha, referring to the collection of matter), etc.? One is included in the aggregate of form, three should be distinguished. That is to say, the noble truth of suffering (duḥkha-satya, referring to the truth of suffering), either is included in the aggregate of form, or is included in the aggregate of name (nāma-skandha, referring to the collection of mental phenomena). What is included in the aggregate of form? It refers to the ten sense bases (daśa-āyatana, referring to the ten sense organs) and a small part of one sense base (eka-āyatana, referring to one sense organ). What is included in the aggregate of name? It refers to one sense base and a small part of one sense base. The noble truth of origin (samudaya-satya, referring to the truth of the origin of suffering) is also like this. The bodily and verbal actions (kāya-vāc-karma, referring to actions of body and speech) included in the noble truth of the path (mārga-satya, referring to the truth of the path to liberation) are included in the aggregate of form, the rest are all included in the aggregate of name. How many are included in the internal sense bases (adhyātmika-āyatana, referring to internal sense organs), etc.? One is included in the external sense bases (bāhya-āyatana, referring to external sense objects), three should be distinguished. That is to say, the noble truth of suffering, either is included in the internal sense bases, or is included in the external sense bases. What is included in the internal sense bases? It refers to the six internal sense bases (ṣaḍ-adhyātmika-āyatana, referring to the six internal sense organs). What is included in the external sense bases? It refers to the six external sense bases (ṣaḍ-bāhya-āyatana, referring to the six external sense objects). The noble truth of origin is also like this. The mind, intellect, and consciousness (citta-manas-vijñāna, referring to mind, intellect, and consciousness) included in the noble truth of the path are included in the internal sense bases, the rest are all included in the external sense bases. How many are completely known by knowledge (jñāna-parijñā, referring to complete understanding through wisdom), etc.? Everything is completely known by knowledge. These four noble truths (catvāri ārya-satyāni, referring to the four noble truths), how many are completely known by abandonment (prahāṇa-parijñā, referring to complete understanding through abandoning defilements), etc.? Two are completely known by abandonment, two are not completely known by abandonment. How many should be abandoned (prahātavya, referring to what should be abandoned), etc.? Two should be abandoned, two should not be abandoned. How many should be cultivated (bhāvitavya, referring to what should be cultivated), etc.? One should be cultivated, one should not be cultivated, two should be distinguished. That is to say, the noble truth of suffering, either should be cultivated, or should not be cultivated. What should be cultivated? It refers to wholesome suffering. What should not be cultivated? It refers to unwholesome and neutral suffering. The noble truth of origin is also like this. How many are defiled (kliṣṭa, referring to being defiled by afflictions), etc.? Two are undefiled, two should be distinguished. That is to say, the noble truth of suffering, either is defiled, or is not defiled. What is defiled? It refers to covered suffering (sāvaraṇa-duḥkha-satya, referring to suffering that is covered). What is undefiled? It refers to uncovered suffering (anāvaraṇa-duḥkha-satya, referring to suffering that is not covered). The noble truth of origin is also like this. How many are a result (phala, referring to a consequence) and also have a result (sap-phala, referring to having a consequence), etc.? Three are a result and also have a result, one is a result but does not have a result. How many have grasping (upādāna, referring to clinging), etc.? Two...

無執受，二應分別，謂苦聖諦，或有執受，或無執受。云何有執受？謂自體所攝苦諦。云何無執受？謂非自體所攝苦諦。集聖諦亦爾。幾大種所造等者，一非大種所造，三應分別。謂苦聖諦，或大種所造、或非大種所造。云何大種所造？謂九處及二處少分。云何非大種所造？謂一處及二處少分。集聖諦亦爾。道聖諦所攝身語業是大種所造，余皆非大種所造。幾有上等者，三有上，一無上。幾是有等者，二是有，二非有。幾因相應等者，一因不相應，三應分別。謂苦聖諦所攝色心不相應行是因不相應，余皆因相應。集聖諦亦爾。道聖諦所攝身語業心不相應行是因不相應，余皆因相應。

此四聖諦，與六善處相攝者，六善處攝二諦及二諦少分，二諦及二諦少分亦攝六善處。與五不善處相攝者，五不善處攝二諦少分，二諦少分亦攝五不善處。與七無記處相攝者，應作四句。或是無記處非諦，謂虛空非擇滅。或是諦非無記處，謂二諦及二諦少分。或是無記處亦諦，謂二諦少分。或非無記處非諦，是事不可得。與三漏處相攝者，三漏處攝二諦少分，二諦少分亦攝三漏處。與五有漏處相攝者，五有漏處攝二諦，二諦亦攝五有漏處。與八無漏處相攝者，應作四句。或是無漏處非諦，謂虛空非擇滅。或是諦非無漏處，謂二諦。或

【現代漢語翻譯】現代漢語譯本『無執受，二應分別』是指苦聖諦（Dukkha Satya，痛苦的真理），它可以是有執受的，也可以是無執受的。什麼是有執受的呢？是指自體所包含的苦諦。什麼是無執受的呢？是指非自體所包含的苦諦。集聖諦（Samudaya Satya，痛苦根源的真理）也是如此。『幾大種所造等者』，一個不是由四大種（四大元素：地、水、火、風）所造，三個應該分別說明。苦聖諦，或者是由四大種所造，或者不是由四大種所造。什麼是由四大種所造的呢？是指九處（九種感官領域）和二處（兩種感官領域）的小部分。什麼不是由四大種所造的呢？是指一處（一種感官領域）和二處的小部分。集聖諦也是如此。道聖諦（Magga Satya，解脫痛苦的道路的真理）所包含的身語業（身體、語言和意念的行為）是由四大種所造，其餘都不是由四大種所造。『幾有上等者』，三個是有上的，一個是無上的。『幾是有等者』，兩個是有，兩個是非有。『幾因相應等者』，一個因不相應，三個應該分別說明。苦聖諦所包含的色（Rupa，物質）、心不相應行（Citta-viprayukta-samskaras，與心識分離的行）是因不相應的，其餘都是因相應的。集聖諦也是如此。道聖諦所包含的身語業、心不相應行是因不相應的，其餘都是因相應的。這四聖諦（Four Noble Truths），與六善處（六種善的領域）相攝的情況是，六善處包含二諦（苦諦和集諦）以及二諦的小部分，二諦以及二諦的小部分也包含六善處。與五不善處（五種不善的領域）相攝的情況是，五不善處包含二諦的小部分，二諦的小部分也包含五不善處。與七無記處（七種非善非惡的領域）相攝的情況是，應該作四句判斷。或者，是無記處但不是諦，例如虛空（Akasa，空間）和非擇滅（Pratisankhya-nirodha，通過智慧抉擇而達到的滅盡）。或者，是諦但不是無記處，例如二諦以及二諦的小部分。或者，是無記處也是諦，例如二諦的小部分。或者，不是無記處也不是諦，這種情況是不存在的。與三漏處（三種煩惱的領域）相攝的情況是，三漏處包含二諦的小部分，二諦的小部分也包含三漏處。與五有漏處（五種有煩惱的領域）相攝的情況是，五有漏處包含二諦，二諦也包含五有漏處。與八無漏處（八種無煩惱的領域）相攝的情況是，應該作四句判斷。或者，是無漏處但不是諦，例如虛空和非擇滅。或者，是諦但不是無漏處，例如二諦。或

【English Translation】 English version 'Without appropriation, two should be distinguished' refers to Dukkha Satya (the Truth of Suffering), which can be either with appropriation or without appropriation. What is with appropriation? It refers to the Dukkha Satya included within the self. What is without appropriation? It refers to the Dukkha Satya not included within the self. The same applies to Samudaya Satya (the Truth of the Origin of Suffering). 'How many are produced by the great elements, etc.?' One is not produced by the great elements, and three should be distinguished. Dukkha Satya is either produced by the great elements or not produced by the great elements. What is produced by the great elements? It refers to the nine sense bases and a small portion of two sense bases. What is not produced by the great elements? It refers to one sense base and a small portion of two sense bases. The same applies to Samudaya Satya. The bodily and verbal actions included in Magga Satya (the Truth of the Path to the Cessation of Suffering) are produced by the great elements, and the rest are not produced by the great elements. 'How many are superior, etc.?' Three are superior, and one is unsurpassed. 'How many exist, etc.?' Two exist, and two do not exist. 'How many are causally associated, etc.?' One is not causally associated, and three should be distinguished. The form (Rupa) and citta-viprayukta-samskaras (factors dissociated from mind) included in Dukkha Satya are not causally associated, and the rest are causally associated. The same applies to Samudaya Satya. The bodily and verbal actions and citta-viprayukta-samskaras included in Magga Satya are not causally associated, and the rest are causally associated. Regarding the correlation of these Four Noble Truths with the six wholesome bases, the six wholesome bases include the two truths (Dukkha Satya and Samudaya Satya) and a small portion of the two truths, and the two truths and a small portion of the two truths also include the six wholesome bases. Regarding the correlation with the five unwholesome bases, the five unwholesome bases include a small portion of the two truths, and a small portion of the two truths also includes the five unwholesome bases. Regarding the correlation with the seven neutral bases, four possibilities should be considered. Either it is a neutral base but not a truth, such as Akasa (space) and Pratisankhya-nirodha (cessation through wisdom). Or it is a truth but not a neutral base, such as the two truths and a small portion of the two truths. Or it is both a neutral base and a truth, such as a small portion of the two truths. Or it is neither a neutral base nor a truth, which is impossible. Regarding the correlation with the three asrava bases, the three asrava bases include a small portion of the two truths, and a small portion of the two truths also includes the three asrava bases. Regarding the correlation with the five clinging-aggregate bases, the five clinging-aggregate bases include the two truths, and the two truths also include the five clinging-aggregate bases. Regarding the correlation with the eight unconditioned bases, four possibilities should be considered. Either it is an unconditioned base but not a truth, such as Akasa and Pratisankhya-nirodha. Or it is a truth but not an unconditioned base, such as the two truths. Or

無漏處亦諦，謂二諦。或非無漏處非諦，是事不可得。幾過去等者，三或過去或未來或現在，一非過去非未來非現在。幾善等者，二是善，二應分別。謂苦聖諦，或善、或不善、或無記。云何善？謂苦諦所攝善五蘊。云何不善？謂苦諦所攝不善五蘊。云何無記？謂苦諦所攝無記五蘊。集聖諦亦爾。幾欲界系等者，二不繫，二應分別。謂苦聖諦，或欲界系、或色界系、或無色界系。云何欲界系？謂苦諦所攝欲界五蘊。云何色界系？謂苦諦所攝色界五蘊。云何無色界系？謂苦諦所攝無色界四蘊。集聖諦亦爾。幾學等者，三非學非無學，一應分別。謂道聖諦，或學、或無學。云何學，謂學五蘊。云何無學，謂無學五蘊。

此四聖諦，幾見所斷等者，二非所斷，二應分別。謂苦聖諦，或見所斷，或修所斷。云何見所斷？謂苦諦隨信隨法行現觀邊忍所斷。此復云何？謂見所斷八十八隨眠，及彼相應苦諦，並彼等起心不相應行。云何修所斷？謂苦諦學見跡修所斷。此復云何？謂修所斷十隨眠，及彼相應苦諦，並彼等起身語業、心不相應行，若不染污苦諦。集聖諦亦爾。幾非心等者，一非心非心所非心相應，三應分別。謂苦聖諦所攝色心不相應行，非心非心所非心相應；受蘊想蘊相應行蘊，是心所與心相應；心意識，唯是心。

【現代漢語翻譯】現代漢語譯本『無漏處亦諦』，指的是二諦（duḥkha-satya, 苦諦；samudaya-satya, 集諦）。『或非無漏處非諦』，這種情況是不可能的。『幾過去等者』，三者（苦諦、集諦、滅諦）或者過去、或者未來、或者現在，一者（道諦）非過去、非未來、非現在。『幾善等者』，二者（滅諦、道諦）是善，二者（苦諦、集諦）應該分別。就苦聖諦（duḥkha-satya, 苦諦）而言，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蘊（pañca-skandha, 色、受、想、行、識）。什麼是不善？指的是苦諦所包含的不善的五蘊。什麼是無記？指的是苦諦所包含的無記的五蘊。集聖諦（samudaya-satya, 集諦）也是如此。『幾欲界系等者』，二者（滅諦、道諦）不繫，二者（苦諦、集諦）應該分別。就苦聖諦（duḥkha-satya, 苦諦）而言，或者欲界系、或者系、或者無系。什麼是欲界系？指的是苦諦所包含的欲界五蘊。什麼是系？指的是苦諦所包含的五蘊。什麼是無系？指的是苦諦所包含的無四蘊。集聖諦（samudaya-satya, 集諦）也是如此。『幾學等者』，三者（苦諦、集諦、滅諦）非學非無學，一者（道諦）應該分別。就道聖諦（mārga-satya, 道諦）而言，或者學、或者無學。什麼是學？指的是學的五蘊。什麼是無學？指的是無學的五蘊。這四聖諦（catvāri āryasatyāni），『幾見所斷等者』，二者（滅諦、道諦）非所斷，二者（苦諦、集諦）應該分別。就苦聖諦（duḥkha-satya, 苦諦）而言，或者見所斷，或者修所斷。什麼是見所斷？指的是苦諦隨順於信、隨順於法行，現觀邊忍所斷。這又是什麼？指的是見所斷的八十八隨眠（anuśaya, 煩惱的潛在形式），以及與它們相應的苦諦，以及它們所引起的與心不相應的行。什麼是修所斷？指的是苦諦學見跡修所斷。這又是什麼？指的是修所斷的十隨眠，以及與它們相應的苦諦，以及它們所引起的身語業、與心不相應的行，如果是不染污的苦諦。集聖諦（samudaya-satya, 集諦）也是如此。『幾非心等者』，一者（苦諦所攝色）非心非心所非心相應，三者（受蘊、想蘊、行蘊）應該分別。苦聖諦（duḥkha-satya, 苦諦）所包含的色、心不相應行，非心非心所非心相應；受蘊（vedanā-skandha）、想蘊（saṃjñā-skandha）、相應行蘊，是心所與心相應；心意識，唯是心。

【English Translation】 English version 'The taintless is also truth' refers to the two truths (duḥkha-satya, the truth of suffering; samudaya-satya, the truth of the origin of suffering). 'Or it is not the taintless and not truth' is not possible. 'How many are past, etc.?' Three (the truth of suffering, the truth of the origin of suffering, the truth of cessation) are either past, future, or present; one (the truth of the path) is neither past, future, nor present. 'How many are wholesome, etc.?' Two (the truth of cessation, the truth of the path) are wholesome; two (the truth of suffering, the truth of the origin of suffering) should be distinguished. Regarding the truth of suffering (duḥkha-satya), it is either wholesome, unwholesome, or neutral. What is wholesome? It refers to the wholesome five aggregates (pañca-skandha, form, feeling, perception, mental formations, consciousness) included in the truth of suffering. What is unwholesome? It refers to the unwholesome five aggregates included in the truth of suffering. What is neutral? It refers to the neutral five aggregates included in the truth of suffering. The truth of the origin of suffering (samudaya-satya) is also the same. 'How many are bound to the desire realm, etc.?' Two (the truth of cessation, the truth of the path) are unbound; two (the truth of suffering, the truth of the origin of suffering) should be distinguished. Regarding the truth of suffering (duḥkha-satya), it is either bound to the desire realm, or bound to the ** realm, or unbound to the ** realm. What is bound to the desire realm? It refers to the five aggregates of the desire realm included in the truth of suffering. What is bound to the ** realm? It refers to the five aggregates of the ** realm included in the truth of suffering. What is unbound to the ** realm? It refers to the four aggregates of the ** realm included in the truth of suffering. The truth of the origin of suffering (samudaya-satya) is also the same. 'How many are learners, etc.?' Three (the truth of suffering, the truth of the origin of suffering, the truth of cessation) are neither learners nor non-learners; one (the truth of the path) should be distinguished. Regarding the truth of the path (mārga-satya), it is either a learner or a non-learner. What is a learner? It refers to the five aggregates of a learner. What is a non-learner? It refers to the five aggregates of a non-learner. These four noble truths (catvāri āryasatyāni), 'How many are abandoned by seeing, etc.?' Two (the truth of cessation, the truth of the path) are not abandoned; two (the truth of suffering, the truth of the origin of suffering) should be distinguished. Regarding the truth of suffering (duḥkha-satya), it is either abandoned by seeing or abandoned by cultivation. What is abandoned by seeing? It refers to what is abandoned by the endurance of the edge of the present moment of direct realization, following faith and following the Dharma, in the truth of suffering. What is this again? It refers to the eighty-eight latent tendencies (anuśaya, latent forms of afflictions) abandoned by seeing, and the truth of suffering corresponding to them, and the mental formations not corresponding to the mind that arise from them. What is abandoned by cultivation? It refers to what is abandoned by cultivation in the trace of learning and seeing in the truth of suffering. What is this again? It refers to the ten latent tendencies abandoned by cultivation, and the truth of suffering corresponding to them, and the bodily and verbal actions that arise from them, and the mental formations not corresponding to the mind, if it is the undefiled truth of suffering. The truth of the origin of suffering (samudaya-satya) is also the same. 'How many are not mind, etc.?' One (form included in the truth of suffering) is not mind, not mental factors, and not corresponding to the mind; three (feeling aggregate, perception aggregate, mental formations aggregate) should be distinguished. Form, mental formations not corresponding to the mind included in the truth of suffering (duḥkha-satya), are not mind, not mental factors, and not corresponding to the mind; the feeling aggregate (vedanā-skandha), the perception aggregate (saṃjñā-skandha), and the corresponding mental formations aggregate, are mental factors and corresponding to the mind; mind, consciousness, are only mind.

集聖諦亦爾。道聖諦所攝身語業、心不相應行，非心非心所非心相應；受蘊想蘊相應行蘊，是心所與心相應；心意識，唯是心。幾隨心轉非受相應等者，一非隨心轉非受相應，三應分別。謂苦聖諦，有四句。或隨心轉非受相應，謂隨心轉身語業心不相應行及受。或受相應非隨心轉，謂心意識。或隨心轉亦受相應，謂想蘊及相應行蘊。或非隨心轉非受相應，謂除隨心轉身語業、心不相應行，諸餘色心不相應行。集聖諦亦爾。道聖諦有四句。或隨心轉非受相應，謂身語業，及隨心轉心不相應行並受。或受相應非隨心轉，謂心意識。或隨心轉亦受相應，謂想蘊及相應行蘊。或非隨心轉非受相應，謂除隨心轉心不相應行，諸餘心不相應行。幾隨心轉非想行相應等者，除其自性，如受應知。幾隨尋轉非伺相應等者，一非隨尋轉非伺相應，三應分別。謂苦聖諦有四句。或隨尋轉非伺相應，謂隨尋轉身語業心不相應行，及尋相應伺。或伺相應非隨尋轉，謂尋及尋不相應伺相應心心所苦諦。或隨尋轉亦伺相應，謂尋伺相應心心所苦諦。或非隨尋轉非伺相應，謂除隨尋轉身語業心不相應行，諸餘色心不相應行，及尋不相應伺，並無尋無伺心心所苦諦。集聖諦亦爾。道聖諦有四句。或隨尋轉非伺相應，謂隨尋轉身語業心不相應行，及尋相應

【現代漢語翻譯】現代漢語譯本集聖諦也是如此。道聖諦所包含的身語業、心不相應行，既不是心，也不是心所，也不是與心相應；受蘊、想蘊、相應行蘊，是心所且與心相應；心、意識，僅僅是心。有幾種是隨心轉變但不是與受相應等等？一種不是隨心轉變也不是與受相應，三種應該分別說明。也就是苦聖諦，有四種情況。或者隨心轉變但不是與受相應，指的是隨心轉變的身語業、心不相應行以及受。或者與受相應但不是隨心轉變，指的是心、意識。或者隨心轉變也與受相應，指的是想蘊以及相應行蘊。或者既不是隨心轉變也不是與受相應，指的是除了隨心轉變的身語業、心不相應行之外，其餘的色、心不相應行。集聖諦也是如此。道聖諦有四種情況。或者隨心轉變但不是與受相應，指的是身語業，以及隨心轉變的心不相應行和受。或者與受相應但不是隨心轉變，指的是心、意識。或者隨心轉變也與受相應，指的是想蘊以及相應行蘊。或者既不是隨心轉變也不是與受相應，指的是除了隨心轉變的心不相應行之外，其餘的心不相應行。有幾種是隨心轉變但不是與想、行相應等等？除了它們的自性之外，應該像受一樣理解。有幾種是隨尋轉變但不是與伺相應等等？一種不是隨尋轉變也不是與伺相應，三種應該分別說明。也就是苦聖諦有四種情況。或者隨尋轉變但不是與伺相應，指的是隨尋轉變的身語業、心不相應行，以及與尋相應的伺。或者與伺相應但不是隨尋轉變，指的是尋以及與尋不相應的伺相應的心心所苦諦。或者隨尋轉變也與伺相應，指的是尋伺相應的心心所苦諦。或者既不是隨尋轉變也不是與伺相應，指的是除了隨尋轉變的身語業、心不相應行之外，其餘的色、心不相應行，以及與尋不相應的伺，還有無尋無伺的心心所苦諦。集聖諦也是如此。道聖諦有四種情況。或者隨尋轉變但不是與伺相應，指的是隨尋轉變的身語業、心不相應行，以及與尋相應的伺。

【English Translation】 English version The Samudaya Satya (Truth of the Origin of Suffering) is also like this. The bodily and verbal actions and citta-viprayukta-samskaras (non-associated mental formations) included in the Marga Satya (Truth of the Path) are neither citta (mind), nor caitta (mental factors), nor citta-samprayukta (associated with mind); the vedana-skandha (aggregate of feeling), samjna-skandha (aggregate of perception), and samskara-skandha (aggregate of formations) are caitta and citta-samprayukta; citta (mind), manas (intellect), and vijnana (consciousness) are only citta. How many are transformed by citta but not associated with vedana (feeling), etc.? One is not transformed by citta and not associated with vedana, and three should be distinguished. That is, the Dukkha Satya (Truth of Suffering) has four possibilities. Either transformed by citta but not associated with vedana, referring to bodily and verbal actions and citta-viprayukta-samskaras that are transformed by citta, and vedana. Or associated with vedana but not transformed by citta, referring to citta, manas, and vijnana. Or transformed by citta and also associated with vedana, referring to the samjna-skandha and the samskara-skandha. Or neither transformed by citta nor associated with vedana, referring to the remaining rupa (form) and citta-viprayukta-samskaras, excluding the bodily and verbal actions and citta-viprayukta-samskaras that are transformed by citta. The Samudaya Satya is also like this. The Marga Satya has four possibilities. Either transformed by citta but not associated with vedana, referring to bodily and verbal actions, and citta-viprayukta-samskaras and vedana that are transformed by citta. Or associated with vedana but not transformed by citta, referring to citta, manas, and vijnana. Or transformed by citta and also associated with vedana, referring to the samjna-skandha and the samskara-skandha. Or neither transformed by citta nor associated with vedana, referring to the remaining citta-viprayukta-samskaras, excluding the citta-viprayukta-samskaras that are transformed by citta. How many are transformed by citta but not associated with samjna (perception) and samskara (formation), etc.? Except for their own nature, it should be understood like vedana. How many are transformed by vitarka (initial application of thought) but not associated with vicara (sustained application of thought), etc.? One is not transformed by vitarka and not associated with vicara, and three should be distinguished. That is, the Dukkha Satya has four possibilities. Either transformed by vitarka but not associated with vicara, referring to bodily and verbal actions and citta-viprayukta-samskaras that are transformed by vitarka, and vicara associated with vitarka. Or associated with vicara but not transformed by vitarka, referring to vitarka and the citta and caitta of the Dukkha Satya associated with vicara not associated with vitarka. Or transformed by vitarka and also associated with vicara, referring to the citta and caitta of the Dukkha Satya associated with both vitarka and vicara. Or neither transformed by vitarka nor associated with vicara, referring to the remaining rupa and citta-viprayukta-samskaras, excluding the bodily and verbal actions and citta-viprayukta-samskaras that are transformed by vitarka, and vicara not associated with vitarka, and the citta and caitta of the Dukkha Satya without vitarka and vicara. The Samudaya Satya is also like this. The Marga Satya has four possibilities. Either transformed by vitarka but not associated with vicara, referring to bodily and verbal actions and citta-viprayukta-samskaras that are transformed by vitarka, and vicara associated with vitarka.

伺。或伺相應非隨尋轉，謂尋及尋不相應伺相應心心所法。或隨尋轉亦伺相應，謂尋伺相應心心所法。或非隨尋轉非伺相應，謂除隨尋轉身語業心不相應行，諸餘身語業心不相應行，及尋不相應伺，並無尋無伺心心所法。幾見非見處等者，一非見非見處，三應分別。謂苦聖諦，或見亦見處、或見處非見。或見亦見處者，謂眼根五染污見世間正見，余皆見處非見。集聖諦亦爾。道聖諦所攝盡無生智所不攝慧是見非見處，余皆非見非見處。幾有身見為因非有身見因等者，二非有身見為因非有身見因，二應分別。謂苦聖諦，或有身見為因非有身見因、或有身見為因亦有身見因、或非有身見為因非有身見因。有身見為因非有身見因者，謂除過去現在見苦所斷隨眠及彼相應俱有等苦諦，亦除過去現在見集所斷遍行隨眠及彼相應俱有苦諦，亦除未來有身見因相應苦諦，亦除未來有身見及彼相應法生老住無常，諸餘染污苦諦。有身見為因亦有身見因者，謂前所除苦諦。非有身見為因非有身見因者，謂不染污苦諦。集聖諦亦爾。幾業非業異熟等者，一非業非業異熟，三應分別。謂苦聖諦有四句。或業非業異熟，謂身語業及業異熟所不攝思。或業異熟非業，謂思所不攝業異熟生苦諦。或業亦業異熟，謂業異熟生思。或非業非業異熟，謂除

【現代漢語翻譯】現代漢語譯本伺。或者說，『伺相應』但『非隨尋轉』，指的是與『尋』（Vitarka，粗略的思考）不相應，但與『伺』（Vicara，細緻的考察）相應的心和心所法。或者說，『隨尋轉』也『伺相應』，指的是與『尋』和『伺』都相應的心和心所法。或者說，『非隨尋轉』也『非伺相應』，指的是除了隨『尋』而起的『身語業』（Kaya-vaci-karma，身和語的行為）以及與心不相應的行蘊，其餘的身語業以及與心不相應的行蘊，以及與『尋』不相應的『伺』，還有無『尋』無『伺』的心和心所法。有多少『見』（Dṛṣṭi，錯誤的見解）和『非見處』等等？一類是『非見』也『非見處』，三類需要分別說明。指的是『苦聖諦』（Duḥkha Satya，關於苦的真理），可能是『見』也是『見處』，或者只是『見處』而非『見』。可能是『見』也是『見處』的，指的是眼根、五種染污的『見』、世間的正見，其餘的都是『見處』而非『見』。『集聖諦』（Samudaya Satya，關於苦的起因的真理）也是如此。『道聖諦』（Marga Satya，關於解脫苦的道路的真理）所包含的，但不被『盡無生智』（Kṣayajñāna-anutpādajñāna，滅盡智和無生智）所包含的智慧，是『見』但『非見處』，其餘的都是『非見』也『非見處』。有多少以『有身見』（Satkāya-dṛṣṭi，認為五蘊為真實的自我的錯誤見解）為因，但不是『有身見因』等等？兩類是『非有身見為因』也『非有身見因』，兩類需要分別說明。指的是『苦聖諦』，可能是『有身見為因』但『非有身見因』，可能是『有身見為因』也是『有身見因』，或者『非有身見為因』也『非有身見因』。『有身見為因』但『非有身見因』的，指的是除了過去和現在見『苦』所斷的隨眠（Anuśaya，潛在的煩惱）以及與它們相應的俱有『苦諦』，也除了過去和現在見『集』所斷的遍行隨眠以及與它們相應的俱有『苦諦』，也除了未來『有身見因』相應的『苦諦』，也除了未來『有身見』以及與它們相應的法的生老住無常，其餘的染污『苦諦』。『有身見為因』也是『有身見因』的，指的是前面所排除的『苦諦』。『非有身見為因』也『非有身見因』的，指的是不染污的『苦諦』。『集聖諦』也是如此。有多少是『業』（Karma，行為）但不是『業異熟』（Karma-vipāka，行為的果報）等等？一類是『非業』也『非業異熟』，三類需要分別說明。指的是『苦聖諦』，有四種情況。可能是『業』但『非業異熟』，指的是身語業以及不被『業異熟』所包含的思（Cetanā，意志）。可能是『業異熟』但『非業』，指的是不被『思』所包含的『業異熟』所生的『苦諦』。可能是『業』也是『業異熟』，指的是『業異熟』所生的『思』。可能是『非業』也『非業異熟』，指的是除了...

【English Translation】 English version Or, 'associated with Vicara (detailed investigation) but not following Vitarka (gross thought),' refers to mental factors (citta-caitta dharmas) that are associated with Vicara but not with Vitarka. Or, 'following Vitarka and also associated with Vicara,' refers to mental factors that are associated with both Vitarka and Vicara. Or, 'neither following Vitarka nor associated with Vicara,' refers to Kaya-vaci-karma (bodily and verbal actions) arising from Vitarka, and the formations (samskaras) that are not associated with mind, the remaining bodily and verbal actions and formations not associated with mind, Vicara not associated with Vitarka, and mental factors without Vitarka and Vicara. How many are 'views' (Dṛṣṭi, wrong views) and 'places of views' etc.? One is 'neither a view nor a place of view,' and three should be distinguished. This refers to the 'Truth of Suffering' (Duḥkha Satya). It may be 'a view and also a place of view,' or 'a place of view but not a view.' 'A view and also a place of view' refers to the eye faculty, the five defiled views, and worldly right view. The rest are 'places of view but not views.' The 'Truth of Origin' (Samudaya Satya) is similar. The wisdom included in the 'Truth of the Path' (Marga Satya) but not included in 'Knowledge of Extinction and Non-arising' (Kṣayajñāna-anutpādajñāna) is 'a view but not a place of view.' The rest are 'neither views nor places of view.' How many have 'belief in a self' (Satkāya-dṛṣṭi, the wrong view of considering the five aggregates as a real self) as a cause but are not 'causes of belief in a self' etc.? Two are 'neither caused by belief in a self nor causes of belief in a self,' and two should be distinguished. This refers to the 'Truth of Suffering.' It may be 'caused by belief in a self but not a cause of belief in a self,' 'caused by belief in a self and also a cause of belief in a self,' or 'neither caused by belief in a self nor a cause of belief in a self.' 'Caused by belief in a self but not a cause of belief in a self' refers to the Truth of Suffering, except for the latent tendencies (Anuśaya, latent afflictions) severed by seeing suffering in the past and present, and the co-arisen Truth of Suffering associated with them; also except for the pervasive latent tendencies severed by seeing the origin in the past and present, and the co-arisen Truth of Suffering associated with them; also except for the Truth of Suffering associated with the future cause of belief in a self; also except for the arising, aging, abiding, and impermanence of the future belief in a self and the dharmas associated with them; the remaining defiled Truth of Suffering. 'Caused by belief in a self and also a cause of belief in a self' refers to the Truth of Suffering excluded earlier. 'Neither caused by belief in a self nor a cause of belief in a self' refers to the undefiled Truth of Suffering. The 'Truth of Origin' is similar. How many are 'actions' (Karma, actions) but not 'results of actions' (Karma-vipāka, the consequences of actions) etc.? One is 'neither an action nor a result of action,' and three should be distinguished. This refers to the 'Truth of Suffering,' which has four possibilities. It may be 'an action but not a result of action,' referring to bodily and verbal actions and volition (Cetanā, intention) not included in the results of actions. It may be 'a result of action but not an action,' referring to the Truth of Suffering arising from the results of actions but not included in volition. It may be 'an action and also a result of action,' referring to volition arising from the results of actions. It may be 'neither an action nor a result of action,' referring to except for...

業及業異熟生苦諦，諸餘苦諦。集聖諦亦爾。道聖諦所攝身語業及思是業非業異熟，余皆非業非業異熟。幾業非隨業轉等者，一非業非隨業轉，三應分別。謂苦聖諦有四句。或業非隨業轉，謂除隨業轉身語業，諸餘身語業及思。或隨業轉非業，謂受想識蘊及思所不攝隨業轉行蘊。或業亦隨業轉，謂隨業轉身語業。或非業非隨業轉，謂除業及隨業轉苦諦諸餘苦諦。集聖諦亦爾。道聖諦有四句。或業非隨業轉，謂思。或隨業轉非業，謂受想識蘊及思所不攝隨業轉行蘊。或業亦隨業轉，謂身語業。或非業非隨業轉，謂除隨業轉心不相應行，諸餘心不相應行。幾所造色非有見色等者，一非所造色非有見色，三應分別。謂苦聖諦有三句。或所造色非有見色，謂八處及二處少分。或所造色亦有見色，謂一處。或非所造色非有見色，謂一處及二處少分。集聖諦亦爾。道聖諦所攝身語業是所造色非有見色，余皆非所造色非有見色。

此四聖諦，幾所造色非有對色等者，一非所造色非有對色，三應分別。謂苦聖諦有四句。或所造色非有對色，謂一處少分。或有對色非所造色，謂一處少分。或所造色亦有對色，謂九處及一處少分。或非所造色非有對色，謂一處及一處少分。集聖諦亦爾。道聖諦所攝身語業是所造色非有對色，余皆非所

【現代漢語翻譯】現代漢語譯本業及業異熟生苦諦（duḥkha satya，痛苦的真諦），以及其他的苦諦。集聖諦（samudaya satya，苦的根源的真諦）也是如此。道聖諦（mārga satya，解脫痛苦的道路的真諦）所包含的身語業和思是業，但不是業異熟（karma-vipāka，業的果報），其餘的都不是業，也不是業異熟。有多少是業，但不是隨業轉的等等？有一種不是業，也不是隨業轉的，三種應該分別說明。也就是苦聖諦有四種情況。或者，是業，但不是隨業轉的，指的是除了隨業轉身語業之外，其他的身語業和思。或者，是隨業轉的，但不是業，指的是受蘊（vedanā skandha，感受的集合）、想蘊（saṃjñā skandha，知覺的集合）、識蘊（vijñāna skandha，意識的集合）以及思所不包含的隨業轉行蘊（saṃskāra skandha，意志行為的集合）。或者，既是業，也是隨業轉的，指的是隨業轉身語業。或者，既不是業，也不是隨業轉的，指的是除了業和隨業轉的苦諦之外，其他的苦諦。集聖諦也是如此。道聖諦有四種情況。或者，是業，但不是隨業轉的，指的是思。或者，是隨業轉的，但不是業，指的是受蘊、想蘊、識蘊以及思所不包含的隨業轉行蘊。或者，既是業，也是隨業轉的，指的是身語業。或者，既不是業，也不是隨業轉的，指的是除了隨業轉心不相應行（citta-viprayukta-saṃskāra，不與心識相應的行）之外，其他的心不相應行。有多少所造色（upādā rūpa，由四大元素所造的色法）不是有見色（sanidarśana rūpa，可見的色法）等等？有一種不是所造色，也不是有見色，三種應該分別說明。也就是苦聖諦有三種情況。或者，是所造色，但不是有見色，指的是八處（aṣṭa āyatana，八個內處或外處）以及二處（dvā āyatana，兩個內處或外處）的小部分。或者，是所造色，也是有見色，指的是一處（eka āyatana，一個內處或外處）。或者，不是所造色，也不是有見色，指的是一處以及二處的小部分。集聖諦也是如此。道聖諦所包含的身語業是所造色，但不是有見色，其餘的都不是所造色，也不是有見色。這四聖諦，有多少所造色不是有對色（sapratigha rūpa，有障礙的色法）等等？有一種不是所造色，也不是有對色，三種應該分別說明。也就是苦聖諦有四種情況。或者，是所造色，但不是有對色，指的是一處的小部分。或者，是有對色，但不是所造色，指的是一處的小部分。或者，是所造色，也是有對色，指的是九處以及一處的小部分。或者，不是所造色，也不是有對色，指的是一處以及一處的小部分。集聖諦也是如此。道聖諦所包含的身語業是所造色，但不是有對色，其餘的都不是所造色。

【English Translation】 English version The suffering truth (duḥkha satya) of karma and the ripening of karma, and other suffering truths. The truth of the origin of suffering (samudaya satya) is also the same. The bodily and verbal actions and thoughts included in the truth of the path (mārga satya) are karma, but not the ripening of karma (karma-vipāka); the rest are neither karma nor the ripening of karma. How many are karma but do not follow karma, etc.? One is neither karma nor follows karma; three should be explained separately. That is, the truth of suffering has four possibilities. Either it is karma but does not follow karma, referring to bodily and verbal actions and thoughts other than those that follow karma. Or it follows karma but is not karma, referring to the aggregates of feeling (vedanā skandha), perception (saṃjñā skandha), and consciousness (vijñāna skandha), and the aggregate of volitional formations (saṃskāra skandha) that follows karma but is not included in thought. Or it is both karma and follows karma, referring to bodily and verbal actions that follow karma. Or it is neither karma nor follows karma, referring to suffering truths other than karma and those that follow karma. The truth of the origin of suffering is also the same. The truth of the path has four possibilities. Either it is karma but does not follow karma, referring to thought. Or it follows karma but is not karma, referring to the aggregates of feeling, perception, and consciousness, and the aggregate of volitional formations that follows karma but is not included in thought. Or it is both karma and follows karma, referring to bodily and verbal actions. Or it is neither karma nor follows karma, referring to mental formations not associated with mind (citta-viprayukta-saṃskāra) other than those that follow karma. How many produced forms (upādā rūpa) are not visible forms (sanidarśana rūpa), etc.? One is not a produced form and not a visible form; three should be explained separately. That is, the truth of suffering has three possibilities. Either it is a produced form but not a visible form, referring to the eight sense bases (aṣṭa āyatana) and a small part of the two sense bases (dvā āyatana). Or it is a produced form and also a visible form, referring to one sense base (eka āyatana). Or it is neither a produced form nor a visible form, referring to one sense base and a small part of the two sense bases. The truth of the origin of suffering is also the same. The bodily and verbal actions included in the truth of the path are produced forms but not visible forms; the rest are neither produced forms nor visible forms. Of these four noble truths, how many produced forms are not obstructive forms (sapratigha rūpa), etc.? One is not a produced form and not an obstructive form; three should be explained separately. That is, the truth of suffering has four possibilities. Either it is a produced form but not an obstructive form, referring to a small part of one sense base. Or it is an obstructive form but not a produced form, referring to a small part of one sense base. Or it is both a produced form and an obstructive form, referring to the nine sense bases and a small part of one sense base. Or it is neither a produced form nor an obstructive form, referring to one sense base and a small part of one sense base. The truth of the origin of suffering is also the same. The bodily and verbal actions included in the truth of the path are produced forms but not obstructive forms; the rest are not produced forms.

造色非有對色。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，一是善非善為因，一是善亦善為因，二應分別。謂苦聖諦有三句。或善為因非善，謂善異熟生苦諦。或是善亦善為因，謂善苦諦。或非善非善為因，謂除善異熟生苦諦，諸餘無記及不善苦諦。集聖諦亦爾。幾不善非不善為因等者，二非不善非不善為因，二應分別。謂苦聖諦有三句。或不善為因非不善，謂不善異熟生苦諦，及欲界繫有身見邊執見，並彼相應俱有等苦諦。或不善亦不善為因，謂不善苦諦。或非不善非不善為因，謂除不善異熟生苦諦，及除欲界繫有身見邊執見並彼相應俱有等苦諦，諸餘無記及善苦諦。集聖諦亦爾。幾無記非無記為因等者，二非無記非無記為因，二應分別。謂苦聖諦有三句。或無記為因非無記，謂不善苦諦。或無記亦無記為因，謂無記苦諦。或非無記非無記為因，謂善苦諦。集聖諦亦爾。幾因緣非有因等者，三是因緣亦有因，一非因緣非有因。幾等無間非等無間緣等者，一非等無間非等無間緣，三應分別。謂苦聖諦有三句。或是等無間非等無間緣，謂未來現前正起心心所苦諦，及過去現在阿羅漢命終時心心所苦諦，並已生正起無想滅定。或是等無間亦等無間緣，謂除過去現在阿羅漢命終時心心所苦諦，諸

【現代漢語翻譯】現代漢語譯本『造色非有對色』（Rūpa that is not resistant）是指，什麼是有對的色？因為很難見到，所以說它非常深奧等等，一切難以見到，所以非常深奧，因為非常深奧，所以難以見到。『幾善非善為因』（How many are wholesome that are not caused by wholesome）等等是指，一種是善但不是善為因，一種是善也是善為因，這兩種應該分別說明。也就是苦聖諦（Duḥkha Satya）有三種情況。或者，是善為因而非善，比如善的異熟所生的苦諦。或者，是善也是善為因，比如善的苦諦。或者，不是善也不是善為因，比如除了善的異熟所生的苦諦之外，其餘的無記和不善的苦諦。集聖諦（Samudaya Satya）也是這樣。『幾不善非不善為因』（How many are unwholesome that are not caused by unwholesome）等等是指，兩種不是不善也不是不善為因，兩種應該分別說明。也就是苦聖諦有三種情況。或者，是不善為因而非不善，比如不善的異熟所生的苦諦，以及欲界系的有身見（Satkāya-dṛṣṭi）、邊執見（Antagrahadṛṣṭi），以及與它們相應的俱有等等的苦諦。或者，是不善也是不善為因，比如不善的苦諦。或者，不是不善也不是不善為因，比如除了不善的異熟所生的苦諦，以及除了欲界系的有身見、邊執見以及與它們相應的俱有等等的苦諦之外，其餘的無記和善的苦諦。集聖諦也是這樣。『幾無記非無記為因』（How many are neutral that are not caused by neutral）等等是指，兩種不是無記也不是無記為因，兩種應該分別說明。也就是苦聖諦有三種情況。或者，是無記為因而非無記，比如不善的苦諦。或者，是無記也是無記為因，比如無記的苦諦。或者，不是無記也不是無記為因，比如善的苦諦。集聖諦也是這樣。『幾因緣非有因』（How many are conditions that are not caused）等等是指，三種是因緣也是有因，一種不是因緣也不是有因。『幾等無間非等無間緣』（How many are immediately preceding that are not immediately preceding condition）等等是指，一種不是等無間也不是等無間緣，三種應該分別說明。也就是苦聖諦有三種情況。或者，是等無間但不是等無間緣，比如未來現前正生起的心心所苦諦，以及過去現在阿羅漢命終時的心心所苦諦，以及已經生起正起的無想定（Asañjñāsamāpatti）、滅盡定（Nirodhasamāpatti）。或者，是等無間也是等無間緣，比如除了過去現在阿羅漢命終時的心心所苦諦之外，其餘的

【English Translation】 English version 'Rūpa that is not resistant' refers to, what is rūpa that is resistant? Because it is difficult to see, it is said to be very profound, etc. Everything is difficult to see, therefore it is very profound; because it is very profound, therefore it is difficult to see. 'How many are wholesome that are not caused by wholesome' refers to, one is wholesome but not caused by wholesome, one is wholesome and also caused by wholesome, these two should be explained separately. That is, the Duḥkha Satya (Truth of Suffering) has three cases. Either, it is wholesome as a cause but not wholesome, such as the Duḥkha Satya born from the Vipāka (result) of wholesome deeds. Or, it is wholesome and also wholesome as a cause, such as the wholesome Duḥkha Satya. Or, it is neither wholesome nor caused by wholesome, such as the remaining neutral and unwholesome Duḥkha Satya, except for the Duḥkha Satya born from the Vipāka of wholesome deeds. The Samudaya Satya (Truth of the Origin of Suffering) is also like this. 'How many are unwholesome that are not caused by unwholesome' refers to, two are neither unwholesome nor caused by unwholesome, these two should be explained separately. That is, the Duḥkha Satya has three cases. Either, it is unwholesome as a cause but not unwholesome, such as the Duḥkha Satya born from the Vipāka of unwholesome deeds, and the Satkāya-dṛṣṭi (belief in a self), Antagrahadṛṣṭi (belief in extremes) of the desire realm, and the Duḥkha Satya of those that are associated with them. Or, it is unwholesome and also unwholesome as a cause, such as the unwholesome Duḥkha Satya. Or, it is neither unwholesome nor caused by unwholesome, such as the remaining neutral and wholesome Duḥkha Satya, except for the Duḥkha Satya born from the Vipāka of unwholesome deeds, and except for the Satkāya-dṛṣṭi, Antagrahadṛṣṭi of the desire realm and the Duḥkha Satya of those that are associated with them. The Samudaya Satya is also like this. 'How many are neutral that are not caused by neutral' refers to, two are neither neutral nor caused by neutral, these two should be explained separately. That is, the Duḥkha Satya has three cases. Either, it is neutral as a cause but not neutral, such as the unwholesome Duḥkha Satya. Or, it is neutral and also neutral as a cause, such as the neutral Duḥkha Satya. Or, it is neither neutral nor caused by neutral, such as the wholesome Duḥkha Satya. The Samudaya Satya is also like this. 'How many are conditions that are not caused' refers to, three are conditions and also caused, one is neither a condition nor caused. 'How many are immediately preceding that are not immediately preceding condition' refers to, one is not immediately preceding and also not an immediately preceding condition, three should be explained separately. That is, the Duḥkha Satya has three cases. Either, it is immediately preceding but not an immediately preceding condition, such as the Duḥkha Satya of the mind and mental factors arising in the future, and the Duḥkha Satya of the mind and mental factors at the time of death of an Arhat in the past and present, and the Asañjñāsamāpatti (cessation of perception) and Nirodhasamāpatti (cessation of feeling and perception) that have already arisen. Or, it is immediately preceding and also an immediately preceding condition, such as the remaining

余過去現在心心所苦諦。或非等無間非等無間緣，謂除未來現前正起心心所苦諦諸餘未來心心所苦諦，除等無間心不相應行諸餘心不相應行，及色苦諦。集聖諦亦爾。道聖諦有三句。或是等無間非等無間緣，謂未來現前正起心心所道諦。或是等無間亦等無間緣，謂過去現在心心所道諦。或非等無間非等無間緣，謂除未來現前正起心心所道諦，諸餘未來心心所道諦，及身語業心不相應行道諦。幾所緣緣非有所緣等者，一是所緣緣非有所緣，三應分別。謂苦聖諦所攝色心不相應行是所緣緣非有所緣，諸餘苦諦皆是所緣緣亦有所緣。集聖諦亦爾。道聖諦所攝身語業心不相應行是所緣緣非有所緣，諸餘道諦皆所緣緣亦有所緣。幾增上緣非有增上等者，一是增上緣非有增上，三是增上緣亦有增上。幾暴流非順暴流等者，一非暴流非順暴流，二應分別。謂苦聖諦，或是暴流亦順暴流、或順暴流非暴流。是暴流亦順暴流者，謂四暴流。諸餘苦諦，是順暴流非暴流。集聖諦亦爾。

四靜慮者，謂初靜慮、第二靜慮、第三靜慮、第四靜慮。此四靜慮幾有色等者，一切應分別，謂諸靜慮所攝身語業是有色，余皆是無色。幾有見等者，一切無見。幾有對等者，一切無對。幾有漏等者，一切應分別，謂諸靜慮，或有漏、或無漏。云何有漏

？謂靜慮所攝有漏五蘊。云何無漏？謂靜慮所攝無漏五蘊。幾有為等者，一切有為。幾有異熟等者，一切應分別，謂諸靜慮，若有漏有異熟、若無漏無異熟。幾是緣生等者，一切是緣生是因生是世攝。幾色攝等者，一切應分別，謂諸靜慮所攝身語業是色攝，余皆是名攝。幾內處攝等者，一切應分別，謂諸靜慮所攝心意識內處攝，余皆外處攝。幾智遍知所遍知等者，一切智遍知所遍知。

此四靜慮，幾斷遍知所遍知等者，一切應分別，謂諸靜慮，若有漏斷遍知所遍知，若無漏非斷遍知所遍知。幾應斷等者，一切應分別，謂諸靜慮若有漏應斷，若無漏不應斷。幾應修等者，一切是應修。幾染污等者，一切不染污。幾果非有果等者，一切是果亦有果。幾有執受等者，一切無執受。幾大種所造等者，一切應分別，謂諸靜慮所攝身語業是大種所造，余皆非大種所造。幾有上等者，一切是有上。幾是有等者，一切應分別，謂諸靜慮，若有漏是有，若無漏非有。幾因相應等者，一切應分別，謂諸靜慮所攝身語業、心不相應行因不相應，余皆因相應。

此四靜慮，與六善處相攝者，五善處少分攝四靜慮，四靜慮亦攝五善處少分。與五不善處相攝者，互不相攝。與七無記處相攝者，互不相攝。與三漏處相攝者，互不相攝。與

五有漏處相攝者，應作四句。或有漏處非靜慮，謂靜慮所不攝有漏五蘊。或靜慮非有漏處，謂無漏四靜慮。或有漏處亦靜慮，謂有漏四靜慮。或非有漏處非靜慮，謂靜慮所不攝無漏五蘊及無為法。與八無漏處相攝者，應作四句。或無漏處非靜慮，謂靜慮所不攝無漏五蘊及無為法。或靜慮非無漏處，謂有漏四靜慮。或無漏處亦靜慮，謂無漏四靜慮。或非無漏處非靜慮，謂靜慮所不攝有漏五蘊。幾過去等者，一切或過去或未來或現在。幾善等者，一切是善。幾欲界系等者，一切應分別，謂諸靜慮，若有漏色界系，若無漏是不繫。幾學等者，一切應分別，謂諸靜慮，或學、或無學、或非學非無學。云何學？謂靜慮所攝學五蘊。云何無學？謂靜慮所攝無學五蘊。云何非學非無學？謂靜慮所攝有漏五蘊。

此四靜慮，幾見所斷等者，一切應分別，謂諸靜慮，若有漏修所斷，若無漏非所斷。幾非心等者，一切應分別，謂靜慮所攝身語業、心不相應行，非心非心所非心相應；受蘊想蘊相應行蘊，是心所與心相應；心意識，唯是心。幾隨心轉非受相應等者，一切應分別，謂各有四句。或隨心轉非受相應，謂靜慮所攝身語業，及隨心轉心不相應行並受。或受相應非隨心轉，謂靜慮所攝心意識。或隨心轉亦受相應，謂靜慮所攝想蘊及

【現代漢語翻譯】現代漢語譯本：五有漏處（指五蘊，即色、受、想、行、識，是有煩惱和缺陷的處所）與靜慮（禪定）相攝，應作四句分別：一、或者是有漏處但不是靜慮，指的是靜慮所不包含的有漏五蘊。二、或者是靜慮但不是有漏處，指的是無漏的四種靜慮（初禪、二禪、三禪、四禪）。三、或者是有漏處也是靜慮，指的是有漏的四種靜慮。四、或者既不是有漏處也不是靜慮，指的是靜慮所不包含的無漏五蘊以及無為法（不生不滅的真如法性）。與八無漏處（指八聖道分，即正見、正思惟、正語、正業、正命、正精進、正念、正定，是無煩惱和缺陷的處所）相攝，應作四句分別：一、或者是無漏處但不是靜慮，指的是靜慮所不包含的無漏五蘊以及無為法。二、或者是靜慮但不是無漏處，指的是有漏的四種靜慮。三、或者是無漏處也是靜慮，指的是無漏的四種靜慮。四、或者既不是無漏處也不是靜慮，指的是靜慮所不包含的有漏五蘊。這幾種靜慮，是過去、未來還是現在呢？一切靜慮或者屬於過去，或者屬於未來，或者屬於現在。這幾種靜慮，是善、不善還是無記呢？一切靜慮都是善的。這幾種靜慮，是屬於欲界系、色界系還是無色界系呢？一切靜慮都應該分別看待，這些靜慮，如果是有漏的，則屬於色界系或無色界系；如果是無漏的，則不屬於任何界系。這幾種靜慮，是屬於有學、無學還是非學非無學呢？一切靜慮都應該分別看待，這些靜慮，或者屬於有學，或者屬於無學，或者屬於非學非無學。什麼是學？指的是靜慮所包含的有學五蘊。什麼是無學？指的是靜慮所包含的無學五蘊。什麼是非學非無學？指的是靜慮所包含的有漏五蘊。這四種靜慮（初禪、二禪、三禪、四禪），哪些是見所斷（通過見道斷除的煩惱），哪些是修所斷（通過修道斷除的煩惱）呢？一切靜慮都應該分別看待，這些靜慮，如果是有漏的，則是修所斷；如果是無漏的，則不是所斷。這四種靜慮，哪些不是心（心識）呢？一切都應該分別看待，靜慮所包含的身語業、心不相應行（不與心識相應的行法），不是心、不是心所（心的附屬品）、也不是心相應（與心識相應）；受蘊（感受）、想蘊（表象）、相應行蘊（與心識相應的行法），是心所，與心相應；心意識，唯是心。哪些是隨心轉（隨著心識變化）但不是受相應（與感受相應）呢？一切都應該分別看待，各有四句。或者隨著心識變化但不是受相應，指的是靜慮所包含的身語業，以及隨著心識變化的心不相應行，以及受蘊。或者受相應但不是隨著心識變化，指的是靜慮所包含的心意識。或者隨著心識變化也是受相應，指的是靜慮所包含的想蘊以及...

【English Translation】 English version: When the five aggregates with outflows (referring to the five skandhas: form, feeling, perception, mental formations, and consciousness, which are places with afflictions and imperfections) are related to dhyana (meditative absorption), four possibilities should be considered: 1. There are aggregates with outflows that are not dhyana, referring to the five aggregates with outflows that are not included in dhyana. 2. There is dhyana that is not aggregates with outflows, referring to the four dhyanas without outflows (first dhyana, second dhyana, third dhyana, and fourth dhyana). 3. There are aggregates with outflows that are also dhyana, referring to the four dhyanas with outflows. 4. There are things that are neither aggregates with outflows nor dhyana, referring to the five aggregates without outflows that are not included in dhyana, as well as unconditioned dharmas (the true nature of suchness that neither arises nor ceases). When related to the eight places without outflows (referring to the eightfold noble path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, which are places without afflictions and imperfections), four possibilities should be considered: 1. There are places without outflows that are not dhyana, referring to the five aggregates without outflows that are not included in dhyana, as well as unconditioned dharmas. 2. There is dhyana that is not places without outflows, referring to the four dhyanas with outflows. 3. There are places without outflows that are also dhyana, referring to the four dhyanas without outflows. 4. There are things that are neither places without outflows nor dhyana, referring to the five aggregates with outflows that are not included in dhyana. Are these dhyanas past, future, or present? All dhyanas are either past, future, or present. Are these dhyanas wholesome, unwholesome, or neutral? All dhyanas are wholesome. Do these dhyanas belong to the desire realm, form realm, or formless realm? All dhyanas should be considered separately. If these dhyanas have outflows, they belong to the form realm or the formless realm; if they are without outflows, they do not belong to any realm. Do these dhyanas belong to those who are still learning (Skt: śaikṣa), those who have completed their learning (Skt: aśaikṣa), or neither? All dhyanas should be considered separately. These dhyanas either belong to those who are still learning, those who have completed their learning, or neither. What is 'learning'? It refers to the five aggregates of learning included in dhyana. What is 'no-more-learning'? It refers to the five aggregates of no-more-learning included in dhyana. What is 'neither learning nor no-more-learning'? It refers to the five aggregates with outflows included in dhyana. Of these four dhyanas (first dhyana, second dhyana, third dhyana, and fourth dhyana), which are abandoned by seeing (Skt: darśana-mārga, the path of seeing, where afflictions are eliminated through insight) and which are abandoned by cultivation (Skt: bhāvanā-mārga, the path of cultivation, where afflictions are eliminated through practice)? All dhyanas should be considered separately. If these dhyanas have outflows, they are abandoned by cultivation; if they are without outflows, they are not abandoned. Of these four dhyanas, which are not mind (consciousness)? Everything should be considered separately. The physical and verbal actions included in dhyana, and the mental formations not corresponding to mind (Skt: citta-viprayukta-saṃskāra), are not mind, not mental factors (Skt: caitta), and not corresponding to mind; feeling (Skt: vedanā), perception (Skt: saṃjñā), and the formations corresponding to mind, are mental factors and corresponding to mind; mind-consciousness is only mind. Which are those that follow the mind (change with consciousness) but are not associated with feeling? Everything should be considered separately, each with four possibilities. Either they follow the mind but are not associated with feeling, referring to the physical and verbal actions included in dhyana, as well as the mental formations not corresponding to mind that follow the mind, and feeling. Or they are associated with feeling but do not follow the mind, referring to the mind-consciousness included in dhyana. Or they follow the mind and are also associated with feeling, referring to the perception included in dhyana, and...

相應行蘊。或非隨心轉非受相應，謂除靜慮所攝隨心轉心不相應行，諸餘靜慮所攝心不相應行。幾隨心轉非想行相應等者，除其自性，如受應知。幾隨尋轉非伺相應等者，三非隨尋轉非伺相應，一應分別。謂初靜慮，應作四句。或隨尋轉非伺相應，謂初靜慮所攝身語業，及隨尋轉心不相應行並伺。或伺相應非隨尋轉，謂初靜慮所攝尋。或隨尋轉亦伺相應，謂初靜慮所攝尋伺相應心心所法。或非隨尋轉非伺相應，謂除初靜慮所攝隨尋轉心不相應行，諸餘初靜慮所攝心不相應行。幾見非見處等者，一切應分別，謂各有四句。或見非見處，謂靜慮所攝盡無生智所不攝無漏慧。或見處非見，謂見所不攝有漏四靜慮。或見亦見處，謂靜慮所攝有漏慧。或非見非見處，謂見所不攝無漏四靜慮。幾有身見為因非有身見因等者，一切非有身見為因非有身見因。幾業非業異熟等者，一切應分別，謂諸靜慮所攝身語業及思是業非業異熟，余皆非業非業異熟。幾業非隨業轉等者，一切應分別，謂各有四句。或業非隨業轉，謂靜慮所攝思。或隨業轉非業，謂靜慮所攝受想識蘊，及思所不攝隨業轉行蘊。或業亦隨業轉，謂靜慮所攝身語業。或非業非隨業轉，謂除靜慮所攝隨業轉心不相應行，諸餘靜慮所攝心不相應行。幾所造色非有見色等者，一切

【現代漢語翻譯】現代漢語譯本：與相應的行蘊（khandha）相關聯。或者，有些不是隨心所欲轉變的，也不是與受（vedanā）相應的，例如，除了由禪定所攝的隨心所欲轉變的心不相應行（citta-viprayukta-saṃskāra），其餘由禪定所攝的心不相應行。有多少是隨尋（vitarka）轉變的，不是與伺（vicāra）相應的等等？除了它們的自性，應該像受一樣理解。有多少是隨尋轉變的，不是與伺相應的等等？三種不是隨尋轉變的，不是與伺相應的，一種應該分別說明。也就是說，對於初禪（prathama-dhyāna），應該作四句分析：或者，有些是隨尋轉變的，不是與伺相應的，例如，初禪所攝的身語業（kāya-vāc-karma），以及隨尋轉變的心不相應行，以及伺。或者，有些是與伺相應的，不是隨尋轉變的，例如，初禪所攝的尋。或者，有些是隨尋轉變，也是與伺相應的，例如，初禪所攝的尋伺相應的心心所法（citta-caitta-dhamma）。或者，有些不是隨尋轉變的，不是與伺相應的，例如，除了初禪所攝的隨尋轉變的心不相應行，其餘初禪所攝的心不相應行。有多少是見（dṛṣṭi）非見處（adṛṣṭisthāna）等等？一切都應該分別說明，也就是說，各有四句。或者，有些是見，不是見處，例如，禪定所攝的盡無生智（kṣayājñāna-anutpādajñāna）所不攝的無漏慧（anāsrava-prajñā）。或者，有些是見處，不是見，例如，見所不攝的有漏（sāsrava）四禪。或者，有些既是見，也是見處，例如，禪定所攝的有漏慧。或者，有些既不是見，也不是見處，例如，見所不攝的無漏四禪。有多少是以有身見（satkāya-dṛṣṭi）為因，不是有身見因等等？一切都不是以有身見為因，不是有身見因。有多少是業（karma），不是業異熟（karma-vipāka）等等？一切都應該分別說明，也就是說，諸禪定所攝的身語業以及思（cetanā）是業，不是業異熟，其餘都不是業，不是業異熟。有多少是業，不是隨業轉（karmānuga）等等？一切都應該分別說明，也就是說，各有四句。或者，有些是業，不是隨業轉，例如，禪定所攝的思。或者，有些是隨業轉，不是業，例如，禪定所攝的受想識蘊（vedanā-saṃjñā-vijñāna-skandha），以及思所不攝的隨業轉行蘊。或者，有些既是業，也是隨業轉，例如，禪定所攝的身語業。或者，有些既不是業，也不是隨業轉，例如，除了禪定所攝的隨業轉心不相應行，其餘禪定所攝的心不相應行。有多少是所造色（upādā-rūpa），不是有見色（sanidarśana-rūpa）等等？一切...

【English Translation】 English version: Associated with corresponding aggregates of formations (saṃskāra-skandha). Or, some are not transformed at will and are not associated with feeling (vedanā), namely, except for the volitionally transformed mind-unrelated formations (citta-viprayukta-saṃskāra) included in meditative absorption (dhyāna), all other mind-unrelated formations included in meditative absorption. How many are volitionally transformed, not associated with thought-conception (vitarka), etc.? Except for their own nature, it should be understood like feeling. How many are transformed by initial application (vitarka), not associated with sustained application (vicāra), etc.? Three are not transformed by initial application and are not associated with sustained application; one should be distinguished. That is, for the first dhyāna, four statements should be made: Or, some are transformed by initial application, not associated with sustained application, namely, bodily and verbal actions (kāya-vāc-karma) included in the first dhyāna, and mind-unrelated formations transformed by initial application, as well as sustained application. Or, some are associated with sustained application, not transformed by initial application, namely, initial application included in the first dhyāna. Or, some are transformed by initial application and are also associated with sustained application, namely, mental factors (citta-caitta-dhamma) associated with initial and sustained application included in the first dhyāna. Or, some are not transformed by initial application and are not associated with sustained application, namely, except for mind-unrelated formations transformed by initial application included in the first dhyāna, all other mind-unrelated formations included in the first dhyāna. How many are vision (dṛṣṭi) and non-vision-location (adṛṣṭisthāna), etc.? Everything should be distinguished, that is, there are four statements for each. Or, some are vision, not a vision-location, namely, undefiled wisdom (anāsrava-prajñā) included in meditative absorption, not included in the knowledge of destruction and non-arising (kṣayājñāna-anutpādajñāna). Or, some are a vision-location, not vision, namely, the four defiled (sāsrava) dhyānas not included in vision. Or, some are both vision and a vision-location, namely, defiled wisdom included in meditative absorption. Or, some are neither vision nor a vision-location, namely, the four undefiled dhyānas not included in vision. How many have self-view (satkāya-dṛṣṭi) as their cause, not a cause of self-view, etc.? Everything is not caused by self-view and is not a cause of self-view. How many are action (karma), not the result of action (karma-vipāka), etc.? Everything should be distinguished, that is, bodily and verbal actions and volition (cetanā) included in the dhyānas are action, not the result of action; the rest are neither action nor the result of action. How many are action, not following action (karmānuga), etc.? Everything should be distinguished, that is, there are four statements for each. Or, some are action, not following action, namely, volition included in the dhyānas. Or, some follow action, not action, namely, the aggregates of feeling, perception, and consciousness (vedanā-saṃjñā-vijñāna-skandha) included in the dhyānas, and the formations aggregate following action not included in volition. Or, some are both action and following action, namely, bodily and verbal actions included in the dhyānas. Or, some are neither action nor following action, namely, except for mind-unrelated formations following action included in the dhyānas, all other mind-unrelated formations included in the dhyānas. How many are the form produced (upādā-rūpa), not visible form (sanidarśana-rūpa), etc.? Everything...

應分別，謂諸靜慮所攝身語業是所造色非有見色，余皆非所造色非有見色。

此四靜慮，幾所造色非有對色等者，一切應分別，謂諸靜慮所攝身語業是所造色非有對色，余皆非所造色非有對色。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，一切是善亦善為因。幾不善非不善為因等者，一切非不善非不善為因。幾無記非無記為因等者，一切非無記非無記為因。幾因緣非有因等者，一切是因緣亦有因。幾等無間非等無間緣等者，一切應分別，謂初靜慮有三句。或是等無間非等無間緣，謂未來現前正起心心所法。或是等無間亦等無間緣，謂過去現在心心所法。或非等無間非等無間緣，謂除未來現前正起心心所法，諸餘未來心心所法，及身語業心不相應行。第二第三靜慮亦爾。第四靜慮有三句。或是等無間非等無間緣，謂未來現前正起心心所法，及已生正起無想定。或是等無間亦等無間緣，謂過去現在心心所法。或非等無間非等無間緣，謂除未來現前正起心心所法諸餘未來心心所法，及除等無間心不相應行諸餘心不相應行並身語業。幾所緣緣非有所緣等者，一切應分別，謂諸靜慮所攝身語業心不相應行是所緣緣非有所緣，余皆是所緣緣亦有所緣。幾增上緣非有增上等者，一切是增上緣亦有增上

【現代漢語翻譯】現代漢語譯本：應分別：屬於諸靜慮（Dhyana，禪定）所包含的身語業是所造色（Rupa，色法），不是有見色（可見之色）；其餘的都不是所造色，也不是有見色。

這四種靜慮，有多少是所造色但不是有對色（有障礙之色）等等？一切都應分別：屬於諸靜慮所包含的身語業是所造色，不是有對色；其餘的都不是所造色，也不是有對色。有多少是因難見而甚深等等？一切都是因難見而甚深，因甚深而難見。有多少是善，並且是善的因等等？一切都是善，也是善的因。有多少是不善，並且不是不善的因等等？一切都不是不善，也不是不善的因。有多少是無記（中性），並且不是無記的因等等？一切都不是無記，也不是無記的因。有多少是因緣（Hetu-pratyaya，因的條件），並且是有因等等？一切都是因緣，也是有因。有多少是等無間（Samanantara，無間緣），並且不是等無間緣等等？一切都應分別：初靜慮有三種情況。或者，是等無間，但不是等無間緣，指的是未來正在生起的心心所法（Citta-caitasika dharma，心和心所）。或者，是等無間，也是等無間緣，指的是過去和現在的心心所法。或者，不是等無間，也不是等無間緣，指的是除了未來正在生起的心心所法之外，其餘的未來心心所法，以及身語業和心不相應行（Citta-viprayukta-samskara，非心法）。第二和第三靜慮也是如此。第四靜慮有三種情況。或者，是等無間，但不是等無間緣，指的是未來正在生起的心心所法，以及已經生起正在生起的無想定（Asanjnika-samapatti，無想定）。或者，是等無間，也是等無間緣，指的是過去和現在的心心所法。或者，不是等無間，也不是等無間緣，指的是除了未來正在生起的心心所法之外，其餘的未來心心所法，以及除了等無間之外的心不相應行，以及身語業。有多少是所緣緣（Alambana-pratyaya，對像條件），但沒有所緣等等？一切都應分別：屬於諸靜慮所包含的身語業和心不相應行是所緣緣，但沒有所緣；其餘的都是所緣緣，也有所緣。有多少是增上緣（Adhipati-pratyaya，增上條件），但沒有增上等等？一切都是增上緣，也有增上。

【English Translation】 English version: They should be distinguished: the bodily and verbal actions included in the various Dhyanas (meditative states) are produced form (Rupa), not visible form; the rest are neither produced form nor visible form.

Of these four Dhyanas, how many are produced form but not obstructive form, etc.? Everything should be distinguished: the bodily and verbal actions included in the various Dhyanas are produced form, not obstructive form; the rest are neither produced form nor obstructive form. How many are profound because they are difficult to see, etc.? Everything is profound because it is difficult to see, and difficult to see because it is profound. How many are wholesome and are causes of wholesomeness, etc.? Everything is wholesome and also a cause of wholesomeness. How many are unwholesome and are not causes of unwholesomeness, etc.? Everything is not unwholesome and is not a cause of unwholesomeness. How many are neutral and are not causes of neutrality, etc.? Everything is not neutral and is not a cause of neutrality. How many are causal conditions (Hetu-pratyaya) and have causes, etc.? Everything is a causal condition and also has a cause. How many are immediately contiguous (Samanantara) and are not immediately contiguous conditions, etc.? Everything should be distinguished: the first Dhyana has three possibilities. Either it is immediately contiguous but not an immediately contiguous condition, referring to future mind and mental factors (Citta-caitasika dharma) that are presently arising. Or it is immediately contiguous and also an immediately contiguous condition, referring to past and present mind and mental factors. Or it is neither immediately contiguous nor an immediately contiguous condition, referring to future mind and mental factors other than those presently arising, as well as bodily and verbal actions and non-associated formations (Citta-viprayukta-samskara). The second and third Dhyanas are the same. The fourth Dhyana has three possibilities. Either it is immediately contiguous but not an immediately contiguous condition, referring to future mind and mental factors that are presently arising, as well as the cessation of perception (Asanjnika-samapatti) that has already arisen and is presently arising. Or it is immediately contiguous and also an immediately contiguous condition, referring to past and present mind and mental factors. Or it is neither immediately contiguous nor an immediately contiguous condition, referring to future mind and mental factors other than those presently arising, as well as non-associated formations other than those that are immediately contiguous, along with bodily and verbal actions. How many are object-conditions (Alambana-pratyaya) but have no object, etc.? Everything should be distinguished: the bodily and verbal actions and non-associated formations included in the various Dhyanas are object-conditions but have no object; the rest are object-conditions and also have an object. How many are dominant conditions (Adhipati-pratyaya) but have no dominance, etc.? Everything is a dominant condition and also has dominance.

。幾暴流非順暴流等者，一切應分別，謂諸靜慮，若有漏順暴流非暴流，若無漏非暴流非順暴流。

四無量者，謂慈無量、悲無量、喜無量、舍無量。此四無量幾有色等者，一切應分別，謂諸無量所攝身語業是有色，余皆無色。幾有見等者，一切無見。幾有對等者，一切無對。幾有漏等者，一切有漏。幾有為等者，一切有為。幾有異熟等者，一切有異熟。幾是緣生等者，一切是緣生是因生是世攝。幾色攝等者，一切應分別，謂諸無量所攝身語業是色攝，余皆是名攝。幾內處攝等者，一切應分別，謂諸無量所攝心意識內處攝，余皆外處攝。幾智遍知所遍知等者，一切是智遍知所遍知。

此四無量幾斷遍知所遍知等者，一切是斷遍知所遍知。幾應斷等者，一切是應斷。幾應修等者，一切是應修。幾染污等者，一切不染污。幾果非有果等者，一切是果亦有果。幾有執受等者，一切無執受。幾大種所造等者，一切應分別，謂諸無量所攝身語業是大種所造，余皆非大種所造。幾有上等者，一切是有上。幾是有等者，一切是有。幾因相應等者，一切應分別，謂諸無量所攝身語業、心不相應行因不相應，余皆因相應。

此四無量，與六善處相攝者，五善處少分攝四無量，四無量亦攝五善處少分。與五不善處相攝者

【現代漢語翻譯】現代漢語譯本：幾種是順著暴流，幾種不是順著暴流而是暴流等等？一切都應該加以區分，即各種靜慮（Dhyana，禪定），如果有漏的靜慮是順著暴流而不是暴流，如果無漏的靜慮則既不是暴流也不是順著暴流。

四無量（Four Immeasurables，四種無限的慈悲喜捨心）是指慈無量（limitless loving-kindness）、悲無量（limitless compassion）、喜無量（limitless sympathetic joy）、舍無量（limitless equanimity）。這四無量中有幾種是有色的等等？一切都應該加以區分，即各種無量所包含的身語業是有色的，其餘都是無色的。有幾種是有見的等等？一切都是無見的。有幾種是有對的等等？一切都是無對的。有幾種是有漏的等等？一切都是有漏的。有幾種是有為的等等？一切都是有為的。有幾種是有異熟的等等？一切都是有異熟的。有幾種是緣生的等等？一切都是緣生的，是因生的，是世間所攝的。有幾種是色所攝的等等？一切都應該加以區分，即各種無量所包含的身語業是色所攝的，其餘都是名所攝的。有幾種是內處所攝的等等？一切都應該加以區分，即各種無量所包含的心意識是內處所攝的，其餘都是外處所攝的。有幾種是智遍知所遍知的等等？一切都是智遍知所遍知的。

這四無量中有幾種是斷遍知所遍知的等等？一切都是斷遍知所遍知的。有幾種是應斷的等等？一切都是應斷的。有幾種是應修的等等？一切都是應修的。有幾種是染污的等等？一切都不是染污的。有幾種是果而不是有果的等等？一切都是果，也有果。有幾種是有執受的等等？一切都是無執受的。有幾種是大種所造的等等？一切都應該加以區分，即各種無量所包含的身語業是大種所造的，其餘都不是大種所造的。有幾種是有上的等等？一切都是有上的。有幾種是有的等等？一切都是有的。有幾種是因相應的等等？一切都應該加以區分，即各種無量所包含的身語業、心不相應行是因不相應的，其餘都是因相應的。

這四無量，與六善處（Six Good Places）相互包含的情況是，五善處的小部分包含四無量，四無量也包含五善處的小部分。與五不善處（Five Unwholesome Places）相互包含的情況是...

【English Translation】 English version: Which are those that flow with the current, which are those that do not flow with the current but are the current, and so on? All should be distinguished, namely, the various Dhyanas (meditative states); if the Dhyanas are with outflows (asavas), they flow with the current but are not the current; if they are without outflows, they are neither the current nor flow with the current.

The Four Immeasurables (limitless virtues) are limitless loving-kindness (Metta), limitless compassion (Karuna), limitless sympathetic joy (Mudita), and limitless equanimity (Upekkha). Among these Four Immeasurables, how many are with form, and so on? All should be distinguished, namely, the bodily and verbal actions included in the various Immeasurables are with form, the rest are without form. How many are with seeing, and so on? All are without seeing. How many are with resistance, and so on? All are without resistance. How many are with outflows, and so on? All are with outflows. How many are conditioned, and so on? All are conditioned. How many are with different maturation, and so on? All are with different maturation. How many are dependently originated, and so on? All are dependently originated, are caused, and are included in the world. How many are included in the realm of form, and so on? All should be distinguished, namely, the bodily and verbal actions included in the various Immeasurables are included in the realm of form, the rest are included in the realm of name (nama). How many are included in the internal bases, and so on? All should be distinguished, namely, the mind, consciousness, and intellect included in the various Immeasurables are included in the internal bases, the rest are included in the external bases. How many are knowable by the knowledge of comprehensive knowing, and so on? All are knowable by the knowledge of comprehensive knowing.

Among these Four Immeasurables, how many are knowable by the knowledge of severance, and so on? All are knowable by the knowledge of severance. How many should be abandoned, and so on? All should be abandoned. How many should be cultivated, and so on? All should be cultivated. How many are defiled, and so on? All are not defiled. How many are results and also have results, and so on? All are results and also have results. How many are with appropriation, and so on? All are without appropriation. How many are made by the great elements, and so on? All should be distinguished, namely, the bodily and verbal actions included in the various Immeasurables are made by the great elements, the rest are not made by the great elements. How many are with superior, and so on? All are with superior. How many exist, and so on? All exist. How many are associated with causes, and so on? All should be distinguished, namely, the bodily and verbal actions and the non-associated formations of mind included in the various Immeasurables are not associated with causes, the rest are associated with causes.

Regarding the Four Immeasurables, how they are included with the Six Good Places: a small portion of the Five Good Places includes the Four Immeasurables, and the Four Immeasurables also include a small portion of the Five Good Places. Regarding how they are included with the Five Unwholesome Places...

，互不相攝。與七無記處相攝者，互不相攝。與三漏處相攝者，互不相攝。與五有漏處相攝者，五有漏處少分攝四無量，四無量亦攝五有漏處少分。與八無漏處相攝者，互不相攝。幾過去等者，一切或過去或未來或現在。幾善等者，一切是善。幾欲界系等者，一切色界系。幾學等者，一切非學非無學。

此四無量，幾見所斷等者，一切修所斷。幾非心等者，一切應分別，謂諸無量所攝身語業、心不相應行，非心非心所非心相應；受蘊想蘊相應行蘊，是心所與心相應；心意識，唯是心。幾隨心轉非受相應等者，一切應分別，謂各有四句。或隨心轉非受相應，謂無量所攝身語業，及隨心轉心不相應行並受。或受相應非隨心轉，謂無量所攝心意識。或隨心轉亦受相應，謂無量所攝想蘊，及相應行蘊。或非隨心轉非受相應，謂除無量所攝隨心轉心不相應行，諸餘無量所攝心不相應行。幾隨心轉非想行相應等者，除其自性，如受應知。幾隨尋轉非伺相應等者，一切應分別，謂慈無量有四句。或隨尋轉非伺相應，謂慈無量所攝隨尋轉身語業心不相應行，及尋相應伺。或伺相應非隨尋轉，謂慈無量所攝尋，及尋不相應伺相應心心所法。或隨尋轉亦伺相應，謂慈無量所攝尋伺相應心心所法。或非隨尋轉非伺相應，謂除慈無量所攝

【現代漢語翻譯】現代漢語譯本：互不相攝。與七無記處（指七種非善非惡的狀態）相攝者，互不相攝。與三漏處（指三種煩惱的來源）相攝者，互不相攝。與五有漏處（指五種包含煩惱的狀態）相攝者，五有漏處少分攝四無量（指慈、悲、喜、舍四種無量心），四無量亦攝五有漏處少分。與八無漏處（指八種不含煩惱的狀態）相攝者，互不相攝。幾過去等者，一切或過去或未來或現在。幾善等者，一切是善。幾欲界系等者，一切**系。幾學等者，一切非學非無學。

此四無量，幾見所斷等者，一切修所斷。幾非心等者，一切應分別，謂諸無量所攝身語業、心不相應行，非心非心所非心相應；受蘊想蘊相應行蘊，是心所與心相應；心意識，唯是心。幾隨心轉非受相應等者，一切應分別，謂各有四句。或隨心轉非受相應，謂無量所攝身語業，及隨心轉心不相應行並受。或受相應非隨心轉，謂無量所攝心意識。或隨心轉亦受相應，謂無量所攝想蘊，及相應行蘊。或非隨心轉非受相應，謂除無量所攝隨心轉心不相應行，諸餘無量所攝心不相應行。幾隨心轉非想行相應等者，除其自性，如受應知。幾隨尋轉非伺相應等者，一切應分別，謂慈無量有四句。或隨尋轉非伺相應，謂慈無量所攝隨尋轉身語業心不相應行，及尋相應伺。或伺相應非隨尋轉，謂慈無量所攝尋，及尋不相應伺相應心心所法。或隨尋轉亦伺相應，謂慈無量所攝尋伺相應心心所法。或非隨尋轉非伺相應，謂除慈無量所攝

【English Translation】 English version: They do not mutually include each other. Those included within the seven unrecordable places (referring to the seven states of neither good nor evil) do not mutually include each other. Those included within the three outflows (referring to the sources of the three afflictions) do not mutually include each other. Those included within the five with-outflow places (referring to the five states containing afflictions), the five with-outflow places partially include the four immeasurables (referring to the four immeasurable minds of loving-kindness, compassion, joy, and equanimity), and the four immeasurables also partially include the five with-outflow places. Those included within the eight without-outflow places (referring to the eight states without afflictions) do not mutually include each other. How many are past, etc.? All are either past, future, or present. How many are wholesome, etc.? All are wholesome. How many are related to the desire realm, etc.? All are related. How many are learners, etc.? All are neither learners nor non-learners.

Of these four immeasurables, how many are severed by seeing, etc.? All are severed by cultivation. How many are non-mind, etc.? All should be distinguished. That is, the actions of body and speech and the mind-unrelated formations included within the immeasurables are neither mind, nor mental factors, nor mind-associated; the feeling aggregate, perception aggregate, and formations aggregate are mental factors and mind-associated; consciousness is only mind. How many follow the mind but are not associated with feeling, etc.? All should be distinguished, that is, each has four possibilities. Either they follow the mind but are not associated with feeling, that is, the actions of body and speech included within the immeasurables, and the mind-unrelated formations that follow the mind, along with feeling. Or they are associated with feeling but do not follow the mind, that is, the consciousness included within the immeasurables. Or they follow the mind and are also associated with feeling, that is, the perception aggregate included within the immeasurables, and the associated formations aggregate. Or they neither follow the mind nor are associated with feeling, that is, excluding the mind-unrelated formations that follow the mind included within the immeasurables, all other mind-unrelated formations included within the immeasurables. How many follow the mind but are not associated with perception and formations, etc.? Except for their own nature, it should be known like feeling. How many follow initial application but are not associated with sustained application, etc.? All should be distinguished, that is, the immeasurable loving-kindness has four possibilities. Either it follows initial application but is not associated with sustained application, that is, the actions of body and speech and the mind-unrelated formations included within the immeasurable loving-kindness that follow initial application, and sustained application associated with initial application. Or it is associated with sustained application but does not follow initial application, that is, the initial application included within the immeasurable loving-kindness, and the mental and mental factors associated with sustained application that are not associated with initial application. Or it follows initial application and is also associated with sustained application, that is, the mental and mental factors associated with initial and sustained application included within the immeasurable loving-kindness. Or it neither follows initial application nor is associated with sustained application, that is, excluding that included within the immeasurable loving-kindness

隨尋轉身語業心不相應行，諸餘慈無量所攝身語業心不相應行，及慈無量所攝尋不相應伺，並慈無量所攝無尋無伺心心所法。悲舍無量亦爾。喜無量有四句。或隨尋轉非伺相應，謂喜無量所攝隨尋轉身語業心不相應行及同。或伺相應非隨尋轉，謂喜無量所攝尋。或隨尋轉亦伺相應，謂喜無量所攝尋伺相應心心所法。或非隨尋轉非伺相應，謂除喜無量所攝隨尋轉身語業心不相應行，諸餘喜無量所攝身語業心不相應行，及喜無量所攝無尋無伺心心所法。幾見非見處等者，一切應分別，謂諸無量，或是見亦見處、或是見處非見。是見亦見處者，謂無量所攝慧，余皆是見處非見。幾有身見為因非有身見因等者，一切非有身見為因非有身見因。幾業非業異熟等者，一切應分別，謂無量所攝身語業及思是業非業異熟，余皆非業非業異熟。幾業非隨業轉等者，一切應分別，謂各有四句。或是業非隨業轉，謂無量所攝思。或隨業轉非業，謂無量所攝受想識蘊，及思所不攝隨業轉行蘊。或業亦隨業轉，謂無量所攝身語業。或非業非隨業轉，謂除無量所攝隨業轉心不相應行，諸餘無量所攝心不相應行。幾所造色非有見色等者，一切應分別，謂無量所攝身語業是所造色非有見色，余皆非所造色非有見色。◎

說一切有部品類足論卷第十

【現代漢語翻譯】現代漢語譯本：隨尋而轉變的身語意業和心不相應行，以及其他慈無量所包含的身語意業和心不相應行，還有慈無量所包含的不伴隨尋的伺，以及慈無量所包含的無尋無伺的心和心所法。悲無量和舍無量也是如此。喜無量有四種情況：或者伴隨尋而轉變，但不伴隨伺相應，這指的是喜無量所包含的伴隨尋而轉變的身語意業和心不相應行以及與此相同的情況。或者伴隨伺相應，但不伴隨尋而轉變，這指的是喜無量所包含的尋（Vitarka）。或者伴隨尋而轉變，也伴隨伺相應，這指的是喜無量所包含的伴隨尋和伺相應的心和心所法。或者既不伴隨尋而轉變，也不伴隨伺相應，這指的是除了喜無量所包含的伴隨尋而轉變的身語意業和心不相應行之外，其他的喜無量所包含的身語意業和心不相應行，以及喜無量所包含的無尋無伺的心和心所法。多少是見（Dṛṣṭi）和非見處等的問題，一切都應該分別討論，指的是所有無量（Apramāṇa），或者既是見也是見處，或者是見處而非見。既是見也是見處的是指無量所包含的慧（Prajñā），其餘的都是見處而非見。多少以有身見（Satkāyadṛṣṭi）為因，非以有身見為因等的問題，一切都不是以有身見為因，也不是有身見的因。多少是業（Karma）而非業異熟等的問題，一切都應該分別討論，指的是無量所包含的身語業和思（Cetanā）是業而非業異熟，其餘的都不是業也不是業異熟。多少是業而非隨業轉等的問題，一切都應該分別討論，指的是各有四種情況。或者是業而非隨業轉，指的是無量所包含的思。或者是隨業轉而非業，指的是無量所包含的受蘊（Vedanāskandha）、想蘊（Saṃjñāskandha）、識蘊（Vijñānaskandha），以及思所不包含的隨業轉行蘊（Saṃskāraskandha）。或者是業也是隨業轉，指的是無量所包含的身語業。或者既不是業也不是隨業轉，指的是除了無量所包含的隨業轉心不相應行之外，其他的無量所包含的心不相應行。多少是所造色（Upādāyarūpa）而非有見色等的問題，一切都應該分別討論，指的是無量所包含的身語業是所造色而非有見色，其餘的都不是所造色也不是有見色。《說一切有部品類足論》卷第十

【English Translation】 English version: Activities of body, speech, and mind that accord with initial application of thought (Vitarka) and are not associated with mental concomitants, as well as other activities of body, speech, and mind included in immeasurable loving-kindness (Maitrī-apramāṇa) that are not associated with mental concomitants, and sustained application of thought (Vicāra) not associated with initial application of thought included in immeasurable loving-kindness, along with mental factors and states of mind without initial or sustained application of thought included in immeasurable loving-kindness. The same applies to immeasurable compassion (Karuṇā-apramāṇa) and immeasurable equanimity (Upekṣā-apramāṇa). Immeasurable joy (Muditā-apramāṇa) has four possibilities: either it accords with initial application of thought but is not associated with sustained application of thought, referring to activities of body, speech, and mind included in immeasurable joy that accord with initial application of thought and are not associated with mental concomitants, and similar cases. Or it is associated with sustained application of thought but does not accord with initial application of thought, referring to initial application of thought included in immeasurable joy. Or it accords with initial application of thought and is also associated with sustained application of thought, referring to mental factors and states of mind included in immeasurable joy that are associated with both initial and sustained application of thought. Or it neither accords with initial application of thought nor is associated with sustained application of thought, referring to activities of body, speech, and mind included in immeasurable joy that do not accord with initial application of thought, other activities of body, speech, and mind included in immeasurable joy that are not associated with mental concomitants, and mental factors and states of mind without initial or sustained application of thought included in immeasurable joy. Regarding the question of how many are 'views' (Dṛṣṭi) and 'non-views,' etc., everything should be analyzed separately, referring to all immeasurables (Apramāṇa), which are either both 'views' and 'places of views,' or 'places of views' but not 'views.' Those that are both 'views' and 'places of views' refer to wisdom (Prajñā) included in the immeasurables; the rest are 'places of views' but not 'views.' Regarding the question of how many have 'views of self' (Satkāyadṛṣṭi) as a cause and how many do not have 'views of self' as a cause, etc., none have 'views of self' as a cause, nor are they causes of 'views of self.' Regarding the question of how many are 'actions' (Karma) but not 'results of actions,' etc., everything should be analyzed separately, referring to activities of body and speech and volition (Cetanā) included in the immeasurables, which are 'actions' but not 'results of actions'; the rest are neither 'actions' nor 'results of actions.' Regarding the question of how many are 'actions' but do not 'follow actions,' etc., everything should be analyzed separately, referring to four possibilities in each case. Either they are 'actions' but do not 'follow actions,' referring to volition included in the immeasurables. Or they 'follow actions' but are not 'actions,' referring to the aggregates of feeling (Vedanāskandha), perception (Saṃjñāskandha), and consciousness (Vijñānaskandha) included in the immeasurables, and the aggregate of formations (Saṃskāraskandha) that follows actions but is not included in volition. Or they are both 'actions' and 'follow actions,' referring to activities of body and speech included in the immeasurables. Or they are neither 'actions' nor 'follow actions,' referring to mental concomitants included in the immeasurables that do not follow actions, and other mental concomitants included in the immeasurables. Regarding the question of how many are 'produced forms' (Upādāyarūpa) but not 'visible forms,' etc., everything should be analyzed separately, referring to activities of body and speech included in the immeasurables, which are 'produced forms' but not 'visible forms'; the rest are neither 'produced forms' nor 'visible forms.' 《Abhidharmaprakaraṇapāda-śāstra》, Volume 10

三大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第十四

尊者世友造

三藏法師玄奘奉　詔譯

辯千問品第七之五

◎此四無量，幾所造色非有對色等者，一切應分別，謂諸無量所攝身語業是所造色非有對色，余皆非所造色非有對色。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，一切是善亦善為因。幾不善非不善為因等者，一切非不善非不善為因。幾無記非無記為因等者，一切非無記非無記為因。幾因緣非有因等者，一切是因緣亦有因。幾等無間非等無間緣等者，一切應分別，謂各有三句。或是等無間非等無間緣，謂無量所攝未來現前正起心心所法。或是等無間亦等無間緣，謂無量所攝過去現在心心所法。或非等無間非等無間緣，謂除無量所攝未來現前正起心心所法，諸餘無量所攝未來心心所法，及無量所攝身語業心不相應行。幾所緣緣非有所緣等者，一切應分別，謂無量所攝身語業心不相應行是所緣緣非有所緣，余無量所攝皆是所緣緣亦有所緣。幾增上緣非有增上等者，一切是增上緣亦有增上。幾暴流非順暴流等者，一切順暴流亦非暴流。◎

◎四無色者，謂空無邊處、識無邊處、無所有處、非想非非想處

【現代漢語翻譯】現代漢語譯本阿毗達磨品類足論卷第十四

尊者世友造

三藏法師玄奘（Tang Sanzang）奉　詔譯

辯千問品第七之五

◎關於四無量（catasso appamaññā，四種無限的禪定狀態），有多少屬於所造色（upādā rūpa，由四大種所造的色法）且非有對色（sa-ppaṭigha rūpa，有對礙的色法）等問題，一切都應分別解答。即四無量所包含的身語業（kāya-vacī-kamma，身業和語業）是所造色且非有對色，其餘皆非所造色且非有對色。有多少是因為難見故甚深（duddasa gambhīra，難以理解且深奧）等問題，一切都是因為難見故甚深，因為甚深故難見。有多少是善（kusala，好的，有益的）且以善為因（kusala hetu，以善為因）等問題，一切都是善且以善為因。有多少是不善（akusala，不好的，無益的）且非以不善為因等問題，一切都不是不善且非以不善為因。有多少是無記（avyākata，非善非惡的）且非以無記為因等問題，一切都不是無記且非以無記為因。有多少是因緣（hetu paccaya，因的條件）且有因（sahetuka，有原因的）等問題，一切都是因緣且有因。有多少是等無間（samanantara，無間斷的）且非等無間緣（samanantara paccaya，無間斷緣）等問題，一切都應分別解答，即各有三種情況。或者，是等無間但非等無間緣，指的是四無量所包含的未來（anāgata，尚未發生的）現前正起（paccuppanna，正在發生的）的心心所法（citta-cetasika dhamma，心和心理現象）。或者，是等無間也是等無間緣，指的是四無量所包含的過去（atīta，已經發生的）現在（paccuppanna，正在發生的）心心所法。或者，既非等無間也非等無間緣，指的是除了四無量所包含的未來現前正起的心心所法之外，其餘四無量所包含的未來心心所法，以及四無量所包含的身語業心不相應行（citta-vippayutta saṅkhāra，不與心相關的行蘊）。有多少是所緣緣（ārammaṇa paccaya，對像條件）且非有所緣（sārammaṇa，有對象的）等問題，一切都應分別解答，即四無量所包含的身語業心不相應行是所緣緣但非有所緣，其餘四無量所包含的都是所緣緣且有所緣。有多少是增上緣（adhipati paccaya，優勢條件）且非有增上（sadhipati，有優勢的）等問題，一切都是增上緣且有增上。有多少是暴流（ogha，煩惱的激流）且非順暴流（anuloma ogha，順應煩惱激流的）等問題，一切都是順暴流且非暴流。◎

◎四無色（catasso arūpā，四種無色定）指的是空無邊處（ākāsānañcāyatana，虛空無邊處）、識無邊處（viññāṇañcāyatana，識無邊處）、無所有處（ākiñcaññāyatana，無所有處）、非想非非想處（nevasaññānāsaññāyatana，非想非非想處）。

【English Translation】 English version Abhidharma Prakaraṇapāda Śāstra, Volume 14

Composed by Venerable Vasumitra (Shi You)

Translated under Imperial Order by Tripitaka Master Xuanzang (Tang Sanzang)

Section 7.5 of the Chapter on Discriminating a Thousand Questions

◎ Regarding the four immeasurables (catasso appamaññā), how many are conditioned matter (upādā rūpa) and non-resistant matter (sa-ppaṭigha rūpa), etc.? Everything should be distinguished. That is, the bodily and verbal actions (kāya-vacī-kamma) included in the four immeasurables are conditioned matter and non-resistant matter; the rest are neither conditioned matter nor non-resistant matter. How many are profound because they are difficult to see (duddasa gambhīra), etc.? Everything is profound because it is difficult to see, and difficult to see because it is profound. How many are wholesome (kusala) and have wholesome as their cause (kusala hetu), etc.? Everything is wholesome and has wholesome as its cause. How many are unwholesome (akusala) and do not have unwholesome as their cause, etc.? Everything is not unwholesome and does not have unwholesome as its cause. How many are indeterminate (avyākata) and do not have indeterminate as their cause, etc.? Everything is not indeterminate and does not have indeterminate as its cause. How many are causal conditions (hetu paccaya) and have a cause (sahetuka), etc.? Everything is a causal condition and has a cause. How many are immediately contiguous (samanantara) and not immediately contiguous conditions (samanantara paccaya), etc.? Everything should be distinguished, that is, each has three possibilities. Either it is immediately contiguous but not an immediately contiguous condition, referring to the mind and mental factors (citta-cetasika dhamma) included in the four immeasurables that are future (anāgata) and presently arising (paccuppanna). Or it is immediately contiguous and also an immediately contiguous condition, referring to the mind and mental factors included in the four immeasurables that are past (atīta) and present (paccuppanna). Or it is neither immediately contiguous nor an immediately contiguous condition, referring to the future mind and mental factors included in the four immeasurables, excluding the presently arising mind and mental factors, and the formations not associated with mind (citta-vippayutta saṅkhāra) included in the four immeasurables. How many are object conditions (ārammaṇa paccaya) and do not have an object (sārammaṇa), etc.? Everything should be distinguished, that is, the bodily and verbal actions and formations not associated with mind included in the four immeasurables are object conditions but do not have an object; the rest included in the four immeasurables are object conditions and have an object. How many are dominant conditions (adhipati paccaya) and do not have dominance (sadhipati), etc.? Everything is a dominant condition and has dominance. How many are floods (ogha) and not conforming to the floods (anuloma ogha), etc.? Everything conforms to the floods and is not a flood. ◎

◎ The four immaterial realms (catasso arūpā) refer to the sphere of infinite space (ākāsānañcāyatana), the sphere of infinite consciousness (viññāṇañcāyatana), the sphere of nothingness (ākiñcaññāyatana), and the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana).

。此四無色幾有色等者，一切無色。幾有見等者，一切無見。幾有對等者，一切無對。幾有漏等者，一有漏，三應分別。謂空無邊處，或有漏、或無漏。云何有漏？謂空無邊處所攝有漏四蘊。云何無漏？謂空無邊處所攝無漏四蘊。識無邊處、無所有處亦爾。幾有為等者，一切有為。幾有異熟等者，一切應分別。謂空無邊處，或有異熟、或無異熟。云何有異熟？謂善有漏空無邊處。云何無異熟？謂無記無漏。空無邊處、識無邊處、無所有處亦爾。非想非非想處，或有異熟、或無異熟。云何有異熟？謂善非想非非想處。云何無異熟？謂無記非想非非想處。幾是緣生等者，一切是緣生是因生是世攝。幾色攝等者，一切名攝。幾內處攝等者，一切應分別，謂諸無色所攝心意識內處攝，余皆外處攝。幾智遍知所遍知等者，一切智遍知所遍知。

此四無色，幾斷遍知所遍知等者，一斷遍知所遍知，三應分別，謂三無色，若有漏斷遍知所遍知，若無漏非斷遍知所遍知。幾應斷等者，一應斷，三應分別。謂三無色，若有漏是應斷，若無漏不應斷。幾應修等者，一切應分別。謂空無邊處，或應修、或不應修。云何應修？謂善空無邊處。云何不應修？謂無記空無邊處。識無邊處、無所有處、非想非非想處亦爾。幾染污等者，一切應分

【現代漢語翻譯】現代漢語譯本：這四種無色界（Arūpadhātu，佛教宇宙觀中沒有物質存在的四個境界），有多少屬於有色等範疇？一切都屬於無色。有多少屬於可見等範疇？一切都屬於不可見。有多少屬於有對等範疇？一切都屬於無對。有多少屬於有漏等範疇？一個屬於有漏，三個應該分別說明。也就是空無邊處（Ākāśānantyāyatana，四無色定中的第一禪定），或者屬於有漏，或者屬於無漏。什麼情況屬於有漏？指的是空無邊處所包含的有漏的四蘊（四大要素：色、受、想、行）。什麼情況屬於無漏？指的是空無邊處所包含的無漏的四蘊。識無邊處（Vijñānānantyāyatana，四無色定中的第二禪定）和無所有處（Ākiñcanyāyatana，四無色定中的第三禪定）也是如此。有多少屬於有為等範疇？一切都屬於有為。有多少屬於有異熟等範疇？一切都應該分別說明。也就是空無邊處，或者屬於有異熟，或者沒有異熟。什麼情況屬於有異熟？指的是善的有漏的空無邊處。什麼情況沒有異熟？指的是無記（既非善也非惡）和無漏的空無邊處。識無邊處、無所有處也是如此。非想非非想處（Naivasaṃjñānāsaṃjñāyatana，四無色定中的第四禪定），或者屬於有異熟，或者沒有異熟。什麼情況屬於有異熟？指的是善的非想非非想處。什麼情況沒有異熟？指的是無記的非想非非想處。有多少屬於緣生等範疇？一切都屬於緣生，屬於因生，屬於世間所攝。有多少屬於色蘊所攝等範疇？一切都屬於名蘊（心理現象）所攝。有多少屬於內處所攝等範疇？一切都應該分別說明，指的是所有無色界所包含的心意識屬於內處所攝，其餘都屬於外處所攝。有多少屬於智遍知所遍知等範疇？一切都屬於智遍知所遍知。

這四種無色界，有多少屬於斷遍知所遍知等範疇？一個屬於斷遍知所遍知，三個應該分別說明，指的是三個無色界，如果有漏則屬於斷遍知所遍知，如果無漏則不屬於斷遍知所遍知。有多少屬於應斷等範疇？一個屬於應斷，三個應該分別說明。指的是三個無色界，如果有漏則屬於應斷，如果無漏則不應斷。有多少屬於應修等範疇？一切都應該分別說明。也就是空無邊處，或者屬於應修，或者不應修。什麼情況屬於應修？指的是善的空無邊處。什麼情況不應修？指的是無記的空無邊處。識無邊處、無所有處、非想非非想處也是如此。有多少屬於染污等範疇？一切都應該分別說明。

【English Translation】 English version: Of these four Arūpadhātu (formless realms, the four immaterial levels of meditation in Buddhist cosmology), how many are included in 'with form' etc.? All are formless. How many are included in 'visible' etc.? All are invisible. How many are included in 'with resistance' etc.? All are without resistance. How many are included in 'with outflows' etc.? One is with outflows, and three should be distinguished. That is, the Ākāśānantyāyatana (sphere of infinite space, the first of the four formless attainments), is either with outflows or without outflows. How is it with outflows? It refers to the four aggregates (khandhas: form, feeling, perception, mental formations) with outflows included in the Ākāśānantyāyatana. How is it without outflows? It refers to the four aggregates without outflows included in the Ākāśānantyāyatana. The same applies to the Vijñānānantyāyatana (sphere of infinite consciousness, the second of the four formless attainments) and the Ākiñcanyāyatana (sphere of nothingness, the third of the four formless attainments). How many are included in 'conditioned' etc.? All are conditioned. How many are included in 'with different maturation' etc.? All should be distinguished. That is, the Ākāśānantyāyatana is either with different maturation or without different maturation. How is it with different maturation? It refers to the wholesome Ākāśānantyāyatana with outflows. How is it without different maturation? It refers to the indeterminate (neither wholesome nor unwholesome) and without outflows Ākāśānantyāyatana. The same applies to the Vijñānānantyāyatana and the Ākiñcanyāyatana. The Naivasaṃjñānāsaṃjñāyatana (sphere of neither perception nor non-perception, the fourth of the four formless attainments) is either with different maturation or without different maturation. How is it with different maturation? It refers to the wholesome Naivasaṃjñānāsaṃjñāyatana. How is it without different maturation? It refers to the indeterminate Naivasaṃjñānāsaṃjñāyatana. How many are included in 'arisen from conditions' etc.? All are arisen from conditions, arisen from causes, and included in the world. How many are included in 'included in the form aggregate' etc.? All are included in the name aggregate (mental phenomena). How many are included in 'included in the internal sense base' etc.? All should be distinguished. That is, the mind-consciousness included in all formless realms is included in the internal sense base; the rest are included in the external sense base. How many are included in 'known by knowledge-penetration' etc.? All are known by knowledge-penetration.

Of these four formless realms, how many are included in 'known by abandonment-penetration' etc.? One is known by abandonment-penetration, and three should be distinguished. That is, the three formless realms, if with outflows, are known by abandonment-penetration; if without outflows, they are not known by abandonment-penetration. How many should be abandoned etc.? One should be abandoned, and three should be distinguished. That is, the three formless realms, if with outflows, should be abandoned; if without outflows, they should not be abandoned. How many should be cultivated etc.? All should be distinguished. That is, the Ākāśānantyāyatana is either to be cultivated or not to be cultivated. How is it to be cultivated? It refers to the wholesome Ākāśānantyāyatana. How is it not to be cultivated? It refers to the indeterminate Ākāśānantyāyatana. The same applies to the Vijñānānantyāyatana, the Ākiñcanyāyatana, and the Naivasaṃjñānāsaṃjñāyatana. How many are defiled etc.? All should be distinguished.

別。謂空無邊處，或染污、或不染污。云何染污？謂有覆空無邊處。云何不染污？謂無覆空無邊處。識無邊處、無所有處非想、非非想處亦爾。幾果非有果等者，一切是果亦有果。幾有執受等者，一切無執受。幾大種所造等者，一切非大種所造。幾有上等者，一切是有上。幾是有等者，一是有，三應分別。謂三無色，若有漏是有，若無漏非有。幾因相應等者，一切應分別，謂諸無色所攝心不相應行因不相應，余皆因相應。

此四無色，與六善處相攝者，應作四句。或善處非無色，謂善色蘊及無色所不攝善四蘊並擇滅。或無色非善處，謂無記四無色。或善處亦無色，謂善四無色。或非善處非無色，謂不善五蘊，無記色蘊及無色所不攝無記四蘊，並虛空、非擇滅。與五不善處相攝者，互不相攝。與七無記處相攝者，應作四句。或無記處非無色，謂無記色蘊及無色所不攝無記四蘊，並虛空、非擇滅。或無色非無記處，謂善四無色。或無記處亦無色，謂無記四無色。或非無記處非無色，謂不善五蘊、善色蘊及無色所不攝善四蘊並擇滅。與三漏處相攝者，應作四句。或漏處非無色，謂一漏處，及二漏處少分。或無色非漏處，謂漏處所不攝四無色。或漏處亦無色，謂二漏處少分。或非漏處非無色，謂色蘊及漏處無色所不攝四

【現代漢語翻譯】現代漢語譯本：還有，關於空無邊處（Ākāśānantyāyatana，四種無色定之一，專注于無限的虛空），它可能被染污，也可能不被染污。什麼叫做染污？指的是有覆蓋的空無邊處。什麼叫做不染污？指的是沒有覆蓋的空無邊處。識無邊處（Vijñānānantyāyatana，四種無色定之一，專注于無限的意識）、無所有處（Ākiñcanyāyatana，四種無色定之一，專注於一無所有）以及非想非非想處（Naivasaṃjñānāsaṃjñāyatana，四種無色定之一，既非有想也非無想的境界）也是如此。多少果不是有果等問題，一切都是果，也都是有果。多少是有執受等問題，一切都是無執受。多少是大種所造等問題，一切都不是大種所造。多少是有上等問題，一切都是有上。多少是有等問題，一個是『有』，三個應該分別來看。也就是三個無色界，如果有漏就是『有』，如果無漏就不是『有』。多少是因相應等問題，一切都應該分別來看，也就是那些無色界所包含的心不相應行與『因』不相應，其餘的都與『因』相應。這四種無色定，與六個善處相互包含的情況，應該分成四種情況來討論。或者屬於善處但不屬於無色定，指的是善的色蘊以及不被無色定所包含的善的四蘊，還有擇滅（Pratisaṃkhyānirodha，通過智慧選擇而達到的滅盡狀態）。或者屬於無色定但不屬於善處，指的是無記的四種無色定。或者既屬於善處又屬於無色定，指的是善的四種無色定。或者既不屬於善處也不屬於無色定，指的是不善的五蘊，無記的色蘊以及不被無色定所包含的無記的四蘊，還有虛空（Ākāśa）和非擇滅（Apratisaṃkhyānirodha，非通過智慧選擇而達到的滅盡狀態）。與五個不善處相互包含的情況，是互相不包含。與七個無記處相互包含的情況，應該分成四種情況來討論。或者屬於無記處但不屬於無色定，指的是無記的色蘊以及不被無色定所包含的無記的四蘊，還有虛空和非擇滅。或者屬於無色定但不屬於無記處，指的是善的四種無色定。或者既屬於無記處又屬於無色定，指的是無記的四種無色定。或者既不屬於無記處也不屬於無色定，指的是不善的五蘊、善的色蘊以及不被無色定所包含的善的四蘊，還有擇滅。與三個有漏處相互包含的情況，應該分成四種情況來討論。或者屬於有漏處但不屬於無色定，指的是一個有漏處，以及兩個有漏處的小部分。或者屬於無色定但不屬於有漏處，指的是不被有漏處所包含的四種無色定。或者既屬於有漏處又屬於無色定，指的是兩個有漏處的小部分。或者既不屬於有漏處也不屬於無色定，指的是色蘊以及不被有漏處的無色定所包含的四蘊。

【English Translation】 English version: Furthermore, regarding the Ākāśānantyāyatana (the sphere of infinite space, one of the four formless attainments), it may be defiled or undefiled. What is meant by 'defiled'? It refers to the Ākāśānantyāyatana that is covered. What is meant by 'undefiled'? It refers to the Ākāśānantyāyatana that is uncovered. The same applies to the Vijñānānantyāyatana (the sphere of infinite consciousness, one of the four formless attainments), the Ākiñcanyāyatana (the sphere of nothingness, one of the four formless attainments), and the Naivasaṃjñānāsaṃjñāyatana (the sphere of neither perception nor non-perception, one of the four formless attainments). Regarding the question of how many 'fruits' are not 'with fruit', everything is both 'fruit' and 'with fruit'. Regarding the question of how many are 'with grasping', everything is 'without grasping'. Regarding the question of how many are 'made by the great elements', everything is 'not made by the great elements'. Regarding the question of how many are 'with upper', everything is 'with upper'. Regarding the question of how many are 'existent', one is 'existent', and three should be distinguished. That is, the three formless realms, if they are with outflows, are 'existent'; if they are without outflows, they are 'not existent'. Regarding the question of how many are 'associated with cause', everything should be distinguished. That is, those mental formations not associated with mind that are included in the formless realms are not associated with 'cause'; the rest are associated with 'cause'. These four formless attainments, in relation to the six wholesome bases, should be analyzed in four categories. Either they are wholesome bases but not formless attainments, referring to the wholesome form aggregate and the four wholesome aggregates not included in the formless attainments, as well as Pratisaṃkhyānirodha (cessation through discernment). Or they are formless attainments but not wholesome bases, referring to the four indeterminate formless attainments. Or they are both wholesome bases and formless attainments, referring to the four wholesome formless attainments. Or they are neither wholesome bases nor formless attainments, referring to the unwholesome five aggregates, the indeterminate form aggregate, and the four indeterminate aggregates not included in the formless attainments, as well as Ākāśa (space) and Apratisaṃkhyānirodha (cessation without discernment). In relation to the five unwholesome bases, they are mutually exclusive. In relation to the seven indeterminate bases, they should be analyzed in four categories. Either they are indeterminate bases but not formless attainments, referring to the indeterminate form aggregate and the four indeterminate aggregates not included in the formless attainments, as well as space and Apratisaṃkhyānirodha. Or they are formless attainments but not indeterminate bases, referring to the four wholesome formless attainments. Or they are both indeterminate bases and formless attainments, referring to the four indeterminate formless attainments. Or they are neither indeterminate bases nor formless attainments, referring to the unwholesome five aggregates, the wholesome form aggregate, and the four wholesome aggregates not included in the formless attainments, as well as Pratisaṃkhyānirodha. In relation to the three bases with outflows, they should be analyzed in four categories. Either they are bases with outflows but not formless attainments, referring to one base with outflows and a small portion of the two bases with outflows. Or they are formless attainments but not bases with outflows, referring to the four formless attainments not included in the bases with outflows. Or they are both bases with outflows and formless attainments, referring to a small portion of the two bases with outflows. Or they are neither bases with outflows nor formless attainments, referring to the form aggregate and the four aggregates not included in the formless attainments of the bases with outflows.

蘊並無為法。與五有漏處相攝者，應作四句。或有漏處非無色，謂有漏色蘊及無色所不攝有漏四蘊。或無色非有漏處，謂三無色少分。或有漏處亦無色，謂一無色及三無色少分。或非有漏處非無色，謂無漏色蘊及無色所不攝無漏四蘊並無為法。與八無漏處相攝者，應作四句。或無漏處非無色，謂無漏色蘊及無色所不攝無漏四蘊並無為法。或無色非無漏處，謂一無色及三無色少分。或無漏處亦無色，謂三無色少分。或非無漏處非無色，謂有漏色蘊及無色所不攝有漏四蘊。幾過去等者，一切或過去或未來或現在。幾善等者，一切應分別。謂空無邊處，或善、或無記。云何善？謂空無邊處所攝善四蘊。云何無記？謂空無邊處所攝無記四蘊。識無邊處、無所有處、非想非非想處亦爾。幾欲界系等者，一無色界系，三應分別。謂三無色，若有漏無色界系，若無漏是不繫。幾學等者，一非學非無學，三應分別。謂空無邊處，或學、或無學、或非學非無學。云何學？謂空無邊處所攝學四蘊。云何無學？謂空無邊處所攝無學四蘊。云何非學非無學？謂空無邊處所攝有漏四蘊。識無邊處、無所有處亦爾。

此四無色，幾見所斷等者，一切應分別。謂空無邊處，或見所斷、或修所斷、或非所斷。云何見所斷？謂空無邊處隨信隨法行現

【現代漢語翻譯】現代漢語譯本：蘊與無為法（Asamskrta-dharma，不生不滅之法）相攝，與五有漏處（指欲界和色界的五種境界）相攝的情況，應該用四句來分析。有的是有漏處但不是無色，比如有漏的色蘊（Rupa-skandha，物質之集合）以及無色界所不包含的有漏的四蘊（受、想、行、識）。有的是無色但不是有漏處，比如三個無色界（空無邊處、識無邊處、無所有處）的小部分。有的是有漏處也是無色，比如一個無色界（非想非非想處）以及三個無色界的小部分。有的既不是有漏處也不是無色，比如無漏的色蘊以及無色界所不包含的無漏的四蘊，以及無為法。與八無漏處（指八種聖道）相攝的情況，應該用四句來分析。有的是無漏處但不是無色，比如無漏的色蘊以及無色界所不包含的無漏的四蘊，以及無為法。有的是無色但不是無漏處，比如一個無色界（非想非非想處）以及三個無色界的小部分。有的是無漏處也是無色，比如三個無色界的小部分。有的既不是無漏處也不是無色，比如有漏的色蘊以及無色界所不包含的有漏的四蘊。有多少是過去、未來、現在的呢？一切都是過去、未來或現在的。有多少是善、不善、無記的呢？一切都應該分別討論。比如空無邊處（Akasanantyayatana，超越物質存在的禪定境界），有的是善，有的是無記。什麼是善？是空無邊處所包含的善的四蘊。什麼事無記？是空無邊處所包含的無記的四蘊。識無邊處（Vijnananantyayatana，超越空無邊處的禪定境界）、無所有處（Akincanyayatana，超越識無邊處的禪定境界）、非想非非想處（Naivasamjnanasamjnatayatana，既非有想也非無想的禪定境界）也是如此。有多少是欲界系（Kamadhatu，受慾望支配的境界）的呢？一個不是欲界系，三個應該分別討論。比如三個無色界，如果是有漏的，就是非欲界系，如果是無漏的，就不是欲界系。有多少是學、無學、非學非無學的呢？一個是非學非無學，三個應該分別討論。比如空無邊處，有的是學，有的是無學，有的是非學非無學。什麼是學？是空無邊處所包含的學的四蘊。什麼是無學？是空無邊處所包含的無學的四蘊。什麼是非學非無學？是空無邊處所包含的有漏的四蘊。識無邊處、無所有處也是如此。這四個無色界，有多少是見所斷（Drsti-heya，通過見道斷除的煩惱）等呢？一切都應該分別討論。比如空無邊處，有的是見所斷，有的是修所斷（Bhavana-heya，通過修道斷除的煩惱），有的是非所斷。什麼是見所斷？是空無邊處隨信行（Sraddhanusarin，隨順信仰修行者）和隨法行（Dharmanusarin，隨順法修行者）現在...

【English Translation】 English version: Regarding the aggregates (Skandha) and the unconditioned dharmas (Asamskrta-dharma), and their relation to the five conditioned realms (referring to the five realms of desire and form), a fourfold analysis should be made. Some are conditioned realms but not formless, such as the conditioned aggregate of form (Rupa-skandha, the collection of material aspects) and the conditioned four aggregates (feeling, perception, volition, consciousness) not included in the formless realm. Some are formless but not conditioned realms, such as a small portion of the three formless realms (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness). Some are both conditioned realms and formless, such as one formless realm (the sphere of neither perception nor non-perception) and a small portion of the three formless realms. Some are neither conditioned realms nor formless, such as the unconditioned aggregate of form and the unconditioned four aggregates not included in the formless realm, as well as the unconditioned dharmas. Regarding their relation to the eight unconditioned realms (referring to the eight noble paths), a fourfold analysis should be made. Some are unconditioned realms but not formless, such as the unconditioned aggregate of form and the unconditioned four aggregates not included in the formless realm, as well as the unconditioned dharmas. Some are formless but not unconditioned realms, such as one formless realm (the sphere of neither perception nor non-perception) and a small portion of the three formless realms. Some are both unconditioned realms and formless, such as a small portion of the three formless realms. Some are neither unconditioned realms nor formless, such as the conditioned aggregate of form and the conditioned four aggregates not included in the formless realm. How many are past, future, or present? All are either past, future, or present. How many are wholesome, unwholesome, or neutral? All should be discussed separately. For example, the sphere of infinite space (Akasanantyayatana, a meditative state transcending material existence), some are wholesome, and some are neutral. What is wholesome? It is the wholesome four aggregates included in the sphere of infinite space. What is neutral? It is the neutral four aggregates included in the sphere of infinite space. The sphere of infinite consciousness (Vijnananantyayatana, a meditative state transcending the sphere of infinite space), the sphere of nothingness (Akincanyayatana, a meditative state transcending the sphere of infinite consciousness), and the sphere of neither perception nor non-perception (Naivasamjnanasamjnatayatana, a meditative state that is neither with nor without perception) are also the same. How many are bound to the desire realm (Kamadhatu, the realm governed by desires)? One is not bound to the desire realm, and three should be discussed separately. For example, the three formless realms, if they are conditioned, are not bound to the desire realm; if they are unconditioned, they are not bound. How many are learners, non-learners, or neither learners nor non-learners? One is neither a learner nor a non-learner, and three should be discussed separately. For example, the sphere of infinite space, some are learners, some are non-learners, and some are neither learners nor non-learners. What is a learner? It is the four aggregates of learning included in the sphere of infinite space. What is a non-learner? It is the four aggregates of non-learning included in the sphere of infinite space. What is neither a learner nor a non-learner? It is the conditioned four aggregates included in the sphere of infinite space. The sphere of infinite consciousness and the sphere of nothingness are also the same. Regarding these four formless realms, how many are to be abandoned by seeing (Drsti-heya, defilements abandoned through the path of seeing), etc.? All should be discussed separately. For example, the sphere of infinite space, some are to be abandoned by seeing, some are to be abandoned by cultivation (Bhavana-heya, defilements abandoned through the path of cultivation), and some are not to be abandoned. What is to be abandoned by seeing? It is the sphere of infinite space as it manifests in those who follow faith (Sraddhanusarin, one who practices according to faith) and those who follow the Dharma (Dharmanusarin, one who practices according to the Dharma) now...

觀邊忍所斷。此復云何？謂見所斷二十八隨眠及彼相應彼等起心不相應行空無邊處。云何修所斷？謂空無邊處學見跡修所斷。此復云何？謂修所斷三隨眠及彼相應彼等起心不相應行，並不染污有漏空無邊處。云何非所斷？謂無漏空無邊處。識無邊處、無所有處亦爾。非想非非想處，或見所斷、或修所斷。云何見所斷？謂非想非非想處隨信隨法行現觀邊忍所斷。此復云何？謂見所斷二十八隨眠及彼相應彼等起心不相應行非想非非想處。云何修所斷？謂非想非非想處學見跡修所斷。此復云何？謂修所斷三隨眠及彼相應彼等起心不相應行並不染污非想非非想處。幾非心等者，一切應分別，謂諸無色所攝心不相應行，非心非心所非心相應；受蘊想蘊相應行蘊，是心所與心相應；心意識，唯是心。幾隨心轉非受相應等者，一切應分別，謂各有四句。或隨心轉非受相應，謂無色所攝隨心轉心不相應行及受。或受相應非隨心轉，謂無色所攝心意識。或隨心轉亦受相應，謂無色所攝想蘊相應行蘊。或非隨心轉非受相應，謂除無色所攝隨心轉心不相應行，諸餘無色所攝心不相應行。幾隨心轉非想行相應等者，除其自性，如受應知。幾隨尋轉非伺相應等者，一切非隨尋轉非伺相應。幾見非見處等者，一切應分別。謂空無邊處，應作四句。或

【現代漢語翻譯】現代漢語譯本觀邊忍所斷。這又是什麼呢？是指見所斷的二十八種隨眠（Sui Mian，煩惱的潛在形式）以及與它們相應的、由它們生起的心不相應行，還有空無邊處（Kong Wu Bian Chu，四無色定之一）。什麼是修所斷？是指空無邊處學見跡修所斷。這又是什麼呢？是指修所斷的三種隨眠以及與它們相應的、由它們生起的心不相應行，還有不染污的有漏空無邊處。什麼是非所斷？是指無漏空無邊處。識無邊處（Shi Wu Bian Chu）、無所有處（Wu Suo You Chu）也是如此。非想非非想處（Fei Xiang Fei Fei Xiang Chu），或是見所斷，或是修所斷。什麼是見所斷？是指非想非非想處隨信隨法行現觀邊忍所斷。這又是什麼呢？是指見所斷的二十八種隨眠以及與它們相應的、由它們生起的心不相應行，還有非想非非想處。什麼是修所斷？是指非想非非想處學見跡修所斷。這又是什麼呢？是指修所斷的三種隨眠以及與它們相應的、由它們生起的心不相應行，還有不染污的非想非非想處。多少是非心等呢？一切都應分別，是指諸無色所攝的心不相應行，非心、非心所、非心相應；受蘊（Shou Yun，感受的集合）、想蘊（Xiang Yun，認知的集合）、相應行蘊（Xiang Ying Xing Yun，與心相應的行為的集合），是心所，與心相應；心意識，唯是心。多少是隨心轉而非受相應等呢？一切都應分別，是指各有四句。或是隨心轉而非受相應，是指無色所攝的隨心轉心不相應行以及受。或是受相應而非隨心轉，是指無色所攝的心意識。或是隨心轉也受相應，是指無色所攝的想蘊、相應行蘊。或非隨心轉也非受相應，是指除了無色所攝的隨心轉心不相應行之外，其餘的無色所攝的心不相應行。多少是隨心轉而非想行相應等呢？除了其自性，如受應知。多少是隨尋轉而非伺相應等呢？一切非隨尋轉也非伺相應。多少是見非見處等呢？一切都應分別。是指空無邊處，應作四句。或

【English Translation】 English version What is severed by observation of the limit of endurance? What is this? It refers to the twenty-eight latent tendencies (Sui Mian, latent forms of afflictions) severed by view, as well as the mind-non-concomitant formations corresponding to them and arising from them, and the Sphere of Limitless Space (Kong Wu Bian Chu, one of the Four Formless Realms). What is severed by cultivation? It refers to what is severed by cultivation in the path of learning and the trace of seeing in the Sphere of Limitless Space. What is this? It refers to the three latent tendencies severed by cultivation, as well as the mind-non-concomitant formations corresponding to them and arising from them, and the non-defiled contaminated Sphere of Limitless Space. What is not severed? It refers to the uncontaminated Sphere of Limitless Space. The Sphere of Limitless Consciousness (Shi Wu Bian Chu) and the Sphere of Nothingness (Wu Suo You Chu) are also like this. The Sphere of Neither Perception nor Non-Perception (Fei Xiang Fei Fei Xiang Chu) is either severed by view or severed by cultivation. What is severed by view? It refers to what is severed by observation of the limit of endurance in the direct realization of those who follow faith and those who follow Dharma in the Sphere of Neither Perception nor Non-Perception. What is this? It refers to the twenty-eight latent tendencies severed by view, as well as the mind-non-concomitant formations corresponding to them and arising from them, and the Sphere of Neither Perception nor Non-Perception. What is severed by cultivation? It refers to what is severed by cultivation in the path of learning and the trace of seeing in the Sphere of Neither Perception nor Non-Perception. What is this? It refers to the three latent tendencies severed by cultivation, as well as the mind-non-concomitant formations corresponding to them and arising from them, and the non-defiled Sphere of Neither Perception nor Non-Perception. How many are not mind, etc.? Everything should be distinguished. It refers to the mind-non-concomitant formations included in the formless realms, which are neither mind, nor mental factors, nor mind-associated; the aggregate of feeling (Shou Yun, collection of feelings), the aggregate of perception (Xiang Yun, collection of cognitions), the aggregate of formations associated with mind (Xiang Ying Xing Yun, collection of behaviors associated with mind), are mental factors and associated with mind; mind, consciousness, and intellect are only mind. How many follow the mind but are not associated with feeling, etc.? Everything should be distinguished. It refers to each having four possibilities. Either following the mind but not associated with feeling, which refers to the mind-non-concomitant formations that follow the mind included in the formless realms, and feeling. Or associated with feeling but not following the mind, which refers to the mind, consciousness, and intellect included in the formless realms. Or following the mind and also associated with feeling, which refers to the aggregate of perception and the aggregate of formations associated with mind included in the formless realms. Or neither following the mind nor associated with feeling, which refers to the mind-non-concomitant formations included in the formless realms other than the mind-non-concomitant formations that follow the mind. How many follow the mind but are not associated with perception and formations, etc.? Except for its own nature, it should be understood like feeling. How many follow initial application but are not associated with sustained application, etc.? Everything is neither following initial application nor associated with sustained application. How many are seeing and non-seeing places, etc.? Everything should be distinguished. It refers to the Sphere of Limitless Space, and four possibilities should be made. Either

見非見處，謂空無邊處所攝盡無生智所不攝無漏慧。或見處非見，謂見所不攝有漏空無邊處。或見亦見處，謂空無邊處所攝五染污見及世俗正見。或非見非見處，謂見所不攝無漏空無邊處。識無邊處、無所有處亦爾。非想非非想處，或見亦見處、或見處非見。見亦見處者，謂非想非非想處所攝五染污見、世間正見，余非想非非想處皆見處非見。幾有身見為因非有身見因等者，一切應分別。謂空無邊處，或有身見為因非有身見因、或有身見為因亦有身見因、或非有身見為因非有身見因。有身見為因非有身見因者，謂除過去現在見苦所斷隨眠及彼相應俱有等空無邊處，亦除過去現在見集所斷遍行隨眠及彼相應俱有空無邊處，亦除未來有身見相應空無邊處，亦除未來有身見及彼相應法生老住無常空無邊處，諸餘染污空無邊處。有身見為因亦有身見因者，謂前所除空無邊處。非有身見為因非有身見因者，謂不染污空無邊處。識無邊處、無所有處、非想非非想處亦爾。幾業非業異熟等者，一切應分別。謂空無邊處應作四句。或業非業異熟，謂空無邊處異熟所不攝思。或業異熟非業，謂思所不攝業異熟生空無邊處。或業亦業異熟，謂空無邊處業異熟生思。或非業非業異熟，謂除業及業異熟生空無邊處，諸餘空無邊處。識無邊處、無

【現代漢語翻譯】現代漢語譯本『見非見處』，指的是空無邊處（Akasanantyayatana，四無色定之一，認為一切皆空無邊際的狀態）所包含的，不被盡無生智（一切法不生不滅的智慧）所包含的無漏慧（沒有煩惱的智慧）。或者『見處非見』，指的是不被『見』所包含的有漏空無邊處（仍有煩惱的空無邊處）。或者『見亦見處』，指的是空無邊處所包含的五種染污見（薩迦耶見、邊見、邪見、見取見、戒禁取見）以及世俗正見（符合世間規範的正見）。或者『非見非見處』，指的是不被『見』所包含的無漏空無邊處。識無邊處（Vijnananantyayatana，四無色定之一，認為意識無邊無際的狀態）、無所有處（Akincanyayatana，四無色定之一，認為一無所有的狀態）也是如此。非想非非想處（Naivasamjnanasamjnatayatana，四無色定之一，既非有想也非無想的狀態），或者『見亦見處』，或者『見處非見』。『見亦見處』指的是非想非非想處所包含的五種染污見、世間正見，其餘的非想非非想處都是『見處非見』。多少以有身見（Satkayadristi，認為五蘊和合的身體為『我』的邪見）為因，而不是以有身見因為因的呢？一切都應該分別說明。指的是空無邊處，或者以有身見為因而不是以有身見因為因，或者以有身見為因也是以有身見因為因，或者不是以有身見為因也不是以有身見因為因。以有身見為因而不是以有身見因為因，指的是除了過去現在見苦所斷的隨眠（煩惱的潛在狀態）以及與它們相應、俱有的空無邊處，也除了過去現在見集所斷的遍行隨眠以及與它們相應、俱有的空無邊處，也除了未來有身見相應的空無邊處，也除了未來有身見以及與它們相應的法生老住無常的空無邊處，其餘的染污空無邊處。以有身見為因也是以有身見因為因，指的是前面所排除的空無邊處。不是以有身見為因也不是以有身見因為因，指的是不染污的空無邊處。識無邊處、無所有處、非想非非想處也是如此。多少業（Karma，行為）不是業異熟（Vipaka，行為的結果）等等呢？一切都應該分別說明。指的是空無邊處應該作四句（四種情況）。或者業不是業異熟，指的是空無邊處異熟所不包含的思（Cetanā，意志）。或者業異熟不是業，指的是思所不包含的業異熟所生的空無邊處。或者業也是業異熟，指的是空無邊處業異熟所生的思。或者不是業也不是業異熟，指的是除了業以及業異熟所生的空無邊處，其餘的空無邊處。識無邊處、無

【English Translation】 English version 'The seen and the not-seen' refers to the non-outflow wisdom (Anasrava-prajna, wisdom free from defilements) that is included in the Akasanantyayatana (the sphere of infinite space, one of the four formless realms), but not included in the wisdom of the exhaustion of birth (Ksaya-jnana, the wisdom of the cessation of rebirth). Or 'the seen place is not seen' refers to the outflow-containing Akasanantyayatana (the sphere of infinite space with defilements) that is not included in 'the seen'. Or 'the seen is also the seen place' refers to the five defiled views (Sakkaya-ditthi, Vicikiccha, Silabbataparamasa, Ditthupadana, and Miccha-ditthi) and worldly right view (Lokiya-sammaditthi) included in the Akasanantyayatana. Or 'neither the seen nor the seen place' refers to the non-outflow Akasanantyayatana that is not included in 'the seen'. The same applies to Vijnananantyayatana (the sphere of infinite consciousness), and Akincanyayatana (the sphere of nothingness). In the realm of Naivasamjnanasamjnatayatana (the sphere of neither perception nor non-perception), it is either 'the seen is also the seen place' or 'the seen place is not seen'. 'The seen is also the seen place' refers to the five defiled views and worldly right view included in the realm of Naivasamjnanasamjnatayatana, and the rest of the realm of Naivasamjnanasamjnatayatana is 'the seen place is not seen'. How many are caused by self-view (Satkayadristi, the view of self in the five aggregates) but not caused by the cause of self-view? Everything should be distinguished. It refers to the Akasanantyayatana, which is either caused by self-view but not caused by the cause of self-view, or caused by self-view and also caused by the cause of self-view, or not caused by self-view and not caused by the cause of self-view. 'Caused by self-view but not caused by the cause of self-view' refers to the remaining defiled Akasanantyayatana, except for the past and present latent tendencies (Anusaya, dormant defilements) severed by seeing suffering and their corresponding co-existent Akasanantyayatana, also except for the past and present pervasive latent tendencies severed by seeing the origin and their corresponding co-existent Akasanantyayatana, also except for the future Akasanantyayatana corresponding to self-view, also except for the future self-view and the Akasanantyayatana of impermanence of birth, aging, abiding, and decay of their corresponding dharmas. 'Caused by self-view and also caused by the cause of self-view' refers to the Akasanantyayatana excluded earlier. 'Not caused by self-view and not caused by the cause of self-view' refers to the undefiled Akasanantyayatana. The same applies to Vijnananantyayatana, Akincanyayatana, and Naivasamjnanasamjnatayatana. How many karmas (Karma, actions) are not the result of karma (Vipaka, the result of actions), etc.? Everything should be distinguished. It refers to the Akasanantyayatana, which should be analyzed in four categories. Either karma is not the result of karma, referring to the thought (Cetanā, volition) not included in the result of Akasanantyayatana. Or the result of karma is not karma, referring to the Akasanantyayatana born from the result of karma, which is not included in thought. Or karma is also the result of karma, referring to the thought born from the result of karma in the Akasanantyayatana. Or neither karma nor the result of karma, referring to the remaining Akasanantyayatana, except for the Akasanantyayatana born from karma and the result of karma. Vijnananantyayatana, and no

所有處、非想非非想處亦爾。幾業非隨業轉等者，一切應分別。謂空無邊處有三句。或業非隨業轉，謂空無邊處所攝思。或隨業轉非業，謂空無邊處所攝受想識蘊，及思所不攝隨業轉行蘊。或非業非隨業轉，謂除空無邊處所攝隨業轉心不相應行，諸餘空無邊處所攝心不相應行。識無邊處、無所有處、非想非非想處亦爾。幾所造色非有見色等者，一切非所造色非有見色。此四無色，幾所造色非有對色等者，一切非所造色非有對色。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，一切應分別。謂空無邊處有三句。或善為因非善，謂善異熟生空無邊處。或善亦善為因，謂善空無邊處。或非善非善為因，謂除善異熟生空無邊處，諸餘無記空無邊處。后三無色亦爾。幾不善非不善為因等者，一切非不善非不善為因。幾無記非無記為因等者，一切應分別。謂空無邊處，或無記亦無記為因、或非無記非無記為因。無記亦無記為因者，謂無記空無邊處。非無記非無記為因者，謂善空無邊處。后三無色亦爾。幾因緣非有因等者，一切是因緣亦有因。幾等無間非等無間緣等者，一切應分別。謂空無邊處有三句。或是等無間非等無間緣，謂未來現前正起心心所空無邊處，及過去現在阿羅漢命終時心心所空無邊處。或是

等無間亦等無間緣，謂除過去現在阿羅漢命終時心心所空無邊處，諸餘過去現在心心所空無邊處。或非等無間非等無間緣，謂除未來現前正起心心所空無邊處，諸餘未來心心所空無邊處，及空無邊處心心不相應行。識無邊處、無所有處亦爾。非想非非想處有三句。或是等無間非等無間緣，謂未來現前正起心心所非想非非想處，及過去現在阿羅漢命終時心心所非想非非想處，並已生正起滅定。或是等無間亦等無間緣，謂除過去現在阿羅漢命終時心心所非想非非想處，諸餘過去現在心心所非想非非想處。或非等無間非等無間緣，謂除未來現前正起心心所非想非非想處，諸餘未來心心所非想非非想處，及除等無間心不相應行非想非非想處，諸餘心不相應行非想非非想處。幾所緣緣非有所緣等者，一切應分別。謂諸無色所攝心不相應行是所緣緣非有所緣，諸餘無色是所緣緣亦有所緣。幾增上緣非有增上等者，一切增上緣亦有增上。幾暴流非順暴流等者，一切應分別。謂空無邊處有三句。或順暴流非暴流，謂暴流所不攝有漏空無邊處。或暴流亦順暴流，謂三暴流少分。或非暴流非順暴流，謂無漏空無邊處。識無邊處、無所有處亦爾。非想非非想處，或暴流亦順暴流、或順暴流非暴流。暴流亦順暴流者謂三暴流少分，余皆順暴流非

【現代漢語翻譯】現代漢語譯本『等無間亦等無間緣』，是指除了過去和現在阿羅漢（Arhat，已證得涅槃的聖人）命終時的心和心所（mental factors）空無邊處（the sphere of infinite space），其餘過去和現在的心和心所空無邊處。『或非等無間非等無間緣』，是指除了未來正在生起的心和心所空無邊處，其餘未來的心和心所空無邊處，以及空無邊處的心和心不相應行（mental formations not associated with consciousness）。識無邊處（the sphere of infinite consciousness）、無所有處（the sphere of nothingness）也是如此。非想非非想處（the sphere of neither perception nor non-perception）有三種情況：『或是等無間非等無間緣』，是指未來正在生起的心和心所非想非非想處，以及過去和現在阿羅漢命終時的心和心所非想非非想處，還有已經生起並正在滅盡的滅盡定（cessation attainment）。『或是等無間亦等無間緣』，是指除了過去和現在阿羅漢命終時的心和心所非想非非想處，其餘過去和現在的心和心所非想非非想處。『或非等無間非等無間緣』，是指除了未來正在生起的心和心所非想非非想處，其餘未來的心和心所非想非非想處，以及除了等無間的心不相應行非想非非想處，其餘的心不相應行非想非非想處。『幾所緣緣非有所緣等者』，一切都應該分別說明。是指所有無色界所包含的心不相應行是所緣緣（object-condition）而非有所緣（having an object），其餘的無色界是所緣緣亦有所緣。『幾增上緣非有增上等者』，一切增上緣（dominance condition）亦有增上。『幾暴流非順暴流等者』，一切都應該分別說明。空無邊處有三種情況：『或順暴流非暴流』，是指暴流（floods of sensuality, becoming, views, and ignorance）所不包含的有漏（subject to outflows）空無邊處。『或暴流亦順暴流』，是指三種暴流（欲暴流、有暴流、無明暴流）的小部分。『或非暴流非順暴流』，是指無漏（free from outflows）空無邊處。識無邊處、無所有處也是如此。非想非非想處，『或暴流亦順暴流』、『或順暴流非暴流』。『暴流亦順暴流』是指三種暴流的小部分，其餘都是『順暴流非』。

【English Translation】 English version 'Equal and immediate condition and also equal and immediate condition' refers to the sphere of infinite space, excluding the mind and mental factors of past and present Arhats (已證得涅槃的聖人) at the moment of death, and including all other past and present minds and mental factors in the sphere of infinite space. 'Or not equal and immediate and not equal and immediate condition' refers to the sphere of infinite space, excluding the mind and mental factors of the future arising in the present, and including all other future minds and mental factors in the sphere of infinite space, as well as mental formations not associated with consciousness in the sphere of infinite space. The same applies to the sphere of infinite consciousness (識無邊處) and the sphere of nothingness (無所有處). The sphere of neither perception nor non-perception (非想非非想處) has three categories: 'Or is equal and immediate but not equal and immediate condition' refers to the mind and mental factors of the future arising in the present in the sphere of neither perception nor non-perception, as well as the mind and mental factors of past and present Arhats at the moment of death, and the cessation attainment (滅盡定) that has already arisen and is ceasing. 'Or is equal and immediate and also equal and immediate condition' refers to the sphere of neither perception nor non-perception, excluding the mind and mental factors of past and present Arhats at the moment of death, and including all other past and present minds and mental factors in the sphere of neither perception nor non-perception. 'Or not equal and immediate and not equal and immediate condition' refers to the sphere of neither perception nor non-perception, excluding the mind and mental factors of the future arising in the present, and including all other future minds and mental factors in the sphere of neither perception nor non-perception, as well as mental formations not associated with consciousness in the sphere of neither perception nor non-perception, excluding those that are equal and immediate, and including all other mental formations not associated with consciousness in the sphere of neither perception nor non-perception. 'How many object-conditions are not having an object, etc.?' Everything should be distinguished. It refers to all mental formations not associated with consciousness included in the formless realm, which are object-conditions (所緣緣) but not having an object (有所緣), while the rest of the formless realm are both object-conditions and having an object. 'How many dominance conditions are not having dominance, etc.?' All dominance conditions (增上緣) also have dominance. 'How many floods are not in accordance with the floods, etc.?' Everything should be distinguished. The sphere of infinite space has three categories: 'Or in accordance with the floods but not floods' refers to the sphere of infinite space that is with outflows (有漏) and not included in the floods (暴流). 'Or floods and also in accordance with the floods' refers to a small portion of the three floods (欲暴流、有暴流、無明暴流). 'Or not floods and not in accordance with the floods' refers to the sphere of infinite space that is without outflows (無漏). The same applies to the sphere of infinite consciousness and the sphere of nothingness. In the sphere of neither perception nor non-perception, 'or floods and also in accordance with the floods', 'or in accordance with the floods but not floods'. 'Floods and also in accordance with the floods' refers to a small portion of the three floods, and the rest are 'in accordance with the floods but not'.

暴流。

四修定者，一有修定，若習若修、若多所作，得現法樂住。二有修定，若習若修、若多所作，得勝知見。三有修定，若習若修、若多所作，得分別慧。四有修定，若習若修、若多所作，得諸漏盡。此四修定幾有色等者，一切應分別，謂諸修定所攝身語業是有色，余皆是無色。幾有見等者，一切無見。幾有對等者，一切無對。幾有漏等者，一有漏，一無漏，二應分別。謂為現法樂住，或有漏、或無漏。云何有漏、謂為現法樂住所攝有漏五蘊。云何無漏？謂為現法樂住所攝無漏五蘊。為分別慧，或有漏、或無漏。云何有漏？謂為分別慧所攝有漏五蘊。云何無漏？謂無漏五蘊。幾有為等者，一切有為。幾有異熟等者，一有異熟，一無異熟，二應分別，謂為現法樂住及為分別慧，若有漏有異熟，若無漏無異熟。幾是緣生等者，一切是緣生是因生是世攝。幾色攝等者，一切應分別，謂諸修定所攝身語業是色攝，余皆是名攝。幾內處攝等者，一切應分別，謂諸修定所攝心意識內處攝，余皆外處攝。幾智遍知所遍知等者，一切是智遍知所遍知。

此四修定，幾斷遍知所遍知等者，一是斷遍知所遍知，一非斷遍知所遍知，二應分別。謂為現法樂住及為分別慧，若有漏是斷遍知所遍知，若無漏非斷遍知所遍知。幾應

【現代漢語翻譯】現代漢語譯本：暴流

有四種修定：第一種修定，如果勤于練習、修習、反覆實踐，就能獲得現世的安樂。第二種修定，如果勤于練習、修習、反覆實踐，就能獲得殊勝的知見。第三種修定，如果勤于練習、修習、反覆實踐，就能獲得分別智慧。第四種修定，如果勤于練習、修習、反覆實踐，就能證得諸漏已盡。

這四種修定，哪些是有色等呢？一切都應該分別說明。也就是說，這些修定所包含的身語業是有色的，其餘都是無色的。哪些是有見等呢？一切都是無見的。哪些是有對等呢？一切都是無對的。哪些是有漏等呢？一種是有漏的，一種是無漏的，兩種應該分別說明。也就是說，爲了獲得現世安樂的修定，或者是有漏的，或者是無漏的。什麼是有漏的呢？就是爲了獲得現世安樂所包含的有漏五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）。什麼是無漏的呢？就是爲了獲得現世安樂所包含的無漏五蘊。爲了獲得分別智慧的修定，或者是有漏的，或者是無漏的。什麼是有漏的呢？就是爲了獲得分別智慧所包含的有漏五蘊。什麼是無漏的呢？就是無漏五蘊。

哪些是有為等呢？一切都是有為的。哪些是有異熟等呢？一種是有異熟的，一種是沒有異熟的，兩種應該分別說明。也就是說，爲了獲得現世安樂以及爲了獲得分別智慧的修定，如果有漏就是有異熟的，如果無漏就是沒有異熟的。哪些是緣生等呢？一切都是緣生的，是因生的，是世間所攝的。哪些是色所攝等呢？一切都應該分別說明。也就是說，這些修定所包含的身語業是色所攝的，其餘都是名所攝的。哪些是內處所攝等呢？一切都應該分別說明。也就是說，這些修定所包含的心意識是內處所攝的，其餘都是外處所攝的。哪些是智遍知所遍知等呢？一切都是智遍知所遍知的。

這四種修定，哪些是斷遍知所遍知等呢？一種是斷遍知所遍知的，一種不是斷遍知所遍知的，兩種應該分別說明。也就是說，爲了獲得現世安樂以及爲了獲得分別智慧的修定，如果有漏就是斷遍知所遍知的，如果無漏就不是斷遍知所遍知的。哪些應該...

【English Translation】 English version: Torrents

There are four kinds of meditative stabilizations (samadhi): The first meditative stabilization, if practiced, cultivated, and frequently engaged in, leads to pleasant abiding in the present life. The second meditative stabilization, if practiced, cultivated, and frequently engaged in, leads to superior knowledge and vision. The third meditative stabilization, if practiced, cultivated, and frequently engaged in, leads to discriminating wisdom. The fourth meditative stabilization, if practiced, cultivated, and frequently engaged in, leads to the exhaustion of all outflows (asava).

Of these four meditative stabilizations, which are with form (rupa) and so on? All should be distinguished. That is to say, the bodily and verbal actions included in these meditative stabilizations are with form, the rest are without form. Which are with seeing and so on? All are without seeing. Which are with resistance and so on? All are without resistance. Which are with outflows and so on? One is with outflows, one is without outflows, and two should be distinguished. That is to say, the meditative stabilization for pleasant abiding in the present life is either with outflows or without outflows. What is with outflows? That is the five aggregates (skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness that constitute individual existence) with outflows included in the meditative stabilization for pleasant abiding in the present life. What is without outflows? That is the five aggregates without outflows included in the meditative stabilization for pleasant abiding in the present life. The meditative stabilization for discriminating wisdom is either with outflows or without outflows. What is with outflows? That is the five aggregates with outflows included in the meditative stabilization for discriminating wisdom. What is without outflows? That is the five aggregates without outflows.

Which are conditioned (samskrta) and so on? All are conditioned. Which are with different maturation (vipaka) and so on? One is with different maturation, one is without different maturation, and two should be distinguished. That is to say, the meditative stabilization for pleasant abiding in the present life and the meditative stabilization for discriminating wisdom, if with outflows, are with different maturation, if without outflows, are without different maturation. Which are dependently arisen and so on? All are dependently arisen, are causally arisen, are included in the world. Which are included in form and so on? All should be distinguished. That is to say, the bodily and verbal actions included in these meditative stabilizations are included in form, the rest are included in name. Which are included in the internal sense bases and so on? All should be distinguished. That is to say, the mind, consciousness, and intellect included in these meditative stabilizations are included in the internal sense bases, the rest are included in the external sense bases. Which are known by knowledge-penetration and so on? All are known by knowledge-penetration.

Of these four meditative stabilizations, which are known by abandonment-penetration and so on? One is known by abandonment-penetration, one is not known by abandonment-penetration, and two should be distinguished. That is to say, the meditative stabilization for pleasant abiding in the present life and the meditative stabilization for discriminating wisdom, if with outflows, are known by abandonment-penetration, if without outflows, are not known by abandonment-penetration. Which should...

斷等者，一應斷，一不應斷，二應分別。謂為現法樂住及為分別慧，若有漏是應斷，若無漏不應斷。幾應修等者，一切是應修。幾染污等者，一切不染污。幾果非有果等者，一切是果亦有果。幾有執受等者，一切無執受。幾大種所造等者，一切應分別，謂諸修定所攝身語業是大種所造，余皆非大種所造。幾有上等者，一切是有上。幾是有等者，一是有，一非有，二應分別。謂為現法樂住及為分別慧，若有漏是有，若無漏非有。幾因相應等者，一切應分別，謂諸修定所攝身語業心不相應行因不相應，余皆因相應。

此四修定，與六善處相攝者，五善處少分攝四修定，四修定亦攝五善處少分。與五不善處相攝者，互不相攝。與七無記處相攝者，互不相攝。與三漏處相攝者，互不相攝。與五有漏處相攝者，應作四句。或有漏處非修定，謂修定所不攝有漏五蘊。或修定非有漏處，謂一修定及二少分。或有漏處亦修定，謂一修定及二少分。或非有漏處非修定，謂虛空及二滅。與八無漏處相攝者，應作四句。或無漏處非修定，謂虛空及二滅。或修定非無漏處，謂一修定及二少分。或無漏處亦修定，謂一修定及二少分。或非無漏處非修定，謂修定所不攝有漏五蘊。幾過去等者，一切或過去或未來或現在。幾善等者，一切是善。

【現代漢語翻譯】現代漢語譯本『斷等者』，哪些應該斷除？一切都應該斷除嗎？不，有些不應該斷除，有些則需要分別情況。例如，爲了『現法樂住』（指在當下體驗快樂的禪定狀態）和『分別慧』（指通過分析辨別而獲得的智慧）而修習的定，如果是有漏的，就應該斷除；如果是無漏的，就不應該斷除。『幾應修等者』，哪些應該修習？一切都應該修習。『幾染污等者』，哪些是染污的？一切都不是染污的。『幾果非有果等者』，哪些是果，但不是有果？一切都是果，也都是有果。『幾有執受等者』，哪些是有執受的？一切都是沒有執受的。『幾大種所造等者』，哪些是由四大種（地、水、火、風）所造的？一切都需要分別情況。例如，那些通過修定所產生的身語業是由四大種所造的，其餘的都不是由四大種所造的。『幾有上等者』，哪些是有上的？一切都是有上的。『幾是有等者』，哪些是有的？有些是有，有些不是有，有些需要分別情況。例如，爲了『現法樂住』和『分別慧』而修習的定，如果是有漏的，就是有；如果是無漏的，就不是有。『幾因相應等者』，哪些是與因相應的？一切都需要分別情況。例如，那些通過修定所產生的身語業和心不相應行，與因不相應；其餘的都與因相應。這四種修定，與六善處（指六種善的心所或心理狀態）是如何相互包含的？五種善處少部分包含四種修定，四種修定也包含五種善處少部分。與五不善處（指五種不善的心所或心理狀態）是如何相互包含的？它們互不包含。與七無記處（指七種非善非惡的心所或心理狀態）是如何相互包含的？它們互不包含。與三漏處（指三種煩惱的來源：欲漏、有漏、無明漏）是如何相互包含的？它們互不包含。與五有漏處（指五種與煩惱相關的蘊：色、受、想、行、識）是如何相互包含的？應該作四句分析：有些有漏處不是修定，例如，修定所不包含的有漏五蘊。有些修定不是有漏處，例如，一種修定和兩種修定的少部分。有些有漏處也是修定，例如，一種修定和兩種修定的少部分。有些既不是有漏處也不是修定，例如，虛空和兩種滅（指非擇滅和擇滅）。與八無漏處（指八種與解脫相關的法）是如何相互包含的？應該作四句分析：有些無漏處不是修定，例如，虛空和兩種滅。有些修定不是無漏處，例如，一種修定和兩種修定的少部分。有些無漏處也是修定，例如，一種修定和兩種修定的少部分。有些既不是無漏處也不是修定，例如，修定所不包含的有漏五蘊。哪些是過去、未來或現在的？一切都是過去、未來或現在的。哪些是善的？一切都是善的。

【English Translation】 English version 『Those to be abandoned, etc.』: Should everything be abandoned? No, some should not be abandoned, and some should be distinguished. For example, for 『present-life pleasant abiding』 (referring to the meditative state of experiencing happiness in the present moment) and 『discriminating wisdom』 (referring to wisdom gained through analysis and discernment), if it is defiled, it should be abandoned; if it is undefiled, it should not be abandoned. 『How many should be cultivated, etc.』: How many should be cultivated? Everything should be cultivated. 『How many are defiled, etc.』: How many are defiled? Nothing is defiled. 『How many are results but not having results, etc.』: How many are results but do not have results? Everything is a result and also has results. 『How many have apprehension, etc.』: How many have apprehension? Nothing has apprehension. 『How many are made by the great elements, etc.』: How many are made by the four great elements (earth, water, fire, wind)? Everything should be distinguished. For example, those bodily and verbal actions arising from meditative cultivation are made by the great elements; the rest are not made by the great elements. 『How many are superior, etc.』: How many are superior? Everything is superior. 『How many exist, etc.』: How many exist? Some exist, some do not exist, and some should be distinguished. For example, for 『present-life pleasant abiding』 and 『discriminating wisdom』, if it is defiled, it exists; if it is undefiled, it does not exist. 『How many are causally connected, etc.』: How many are causally connected? Everything should be distinguished. For example, those bodily and verbal actions and mental non-associated formations arising from meditative cultivation are not causally connected; the rest are causally connected. How do these four meditative stabilizations relate to the six wholesome states (referring to six wholesome mental factors or psychological states)? Five wholesome states partially include the four meditative stabilizations, and the four meditative stabilizations also partially include the five wholesome states. How do they relate to the five unwholesome states (referring to five unwholesome mental factors or psychological states)? They do not include each other. How do they relate to the seven neutral states (referring to seven neither wholesome nor unwholesome mental factors or psychological states)? They do not include each other. How do they relate to the three outflows (referring to the three sources of affliction: desire outflow, existence outflow, ignorance outflow)? They do not include each other. How do they relate to the five defiled states (referring to the five aggregates associated with affliction: form, feeling, perception, mental formations, consciousness)? A fourfold analysis should be made: Some defiled states are not meditative stabilization, for example, the defiled five aggregates not included in meditative stabilization. Some meditative stabilization is not a defiled state, for example, one meditative stabilization and a small part of two meditative stabilizations. Some defiled states are also meditative stabilization, for example, one meditative stabilization and a small part of two meditative stabilizations. Some are neither defiled states nor meditative stabilization, for example, space and the two cessations (referring to non-selective cessation and selective cessation). How do they relate to the eight undefiled states (referring to eight factors associated with liberation)? A fourfold analysis should be made: Some undefiled states are not meditative stabilization, for example, space and the two cessations. Some meditative stabilization is not an undefiled state, for example, one meditative stabilization and a small part of two meditative stabilizations. Some undefiled states are also meditative stabilization, for example, one meditative stabilization and a small part of two meditative stabilizations. Some are neither undefiled states nor meditative stabilization, for example, the defiled five aggregates not included in meditative stabilization. How many are past, future, or present? Everything is past, future, or present. How many are wholesome? Everything is wholesome.

幾欲界系等者，一色界系，一不繫，二應分別。謂為現法樂住，若有漏色界系、若無漏不繫。為分別慧，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂為分別慧所攝欲界五蘊。云何色界系？謂為分別慧所攝色界五蘊。云何無色界系？謂為分別慧所攝無色界四蘊。云何不繫？謂無漏五蘊。幾學等者，一學，一非學非無學，二應分別。謂為現法樂住，或學、或無學、或非學非無學。云何學？謂為現法樂住所攝學五蘊。云何無學？謂為現法樂住所攝無學五蘊。云何非學非無學？謂為現法樂住所攝有漏五蘊。為分別慧，或學、或無學、或非學非無學。云何學？謂學五蘊。云何無學？謂無學五蘊。云何非學非無學？謂為分別慧所攝有漏五蘊。此四修定，幾見所斷等者，一修所斷，一非所斷，二應分別。謂為現法樂住及為分別慧，若有漏修所斷，若無漏非所斷。幾非心等者，一切應分別，謂諸修定所攝身語業、心不相應行，非心非心所非心相應；受蘊想蘊相應行蘊，是心所與心相應；心意識，唯是心。幾隨心轉非受相應等者，一切應分別，謂為現法樂住應作四句。或隨心轉非受相應，謂為現法樂住所攝身語業，及隨心轉心不相應行並受。或受相應非隨心轉，謂為現法樂住所攝心意識。或隨心轉亦受相應，謂為現法樂

【現代漢語翻譯】現代漢語譯本幾欲界系等者，一系（被束縛），一不繫（不被束縛），二應分別。謂為現法樂住（指能帶來當下快樂的禪定），若有漏系（指受煩惱影響的束縛）、若無漏不繫（指不受煩惱影響的解脫）。為分別慧（指通過智慧進行辨別），或欲界系（指屬於欲界的束縛）、或色界系（指屬於色界的束縛）、或無色界系（指屬於無色界的束縛）、或不繫（指不屬於任何界的束縛）。云何欲界系？謂為分別慧所攝欲界五蘊（指被分別慧所包含的欲界五蘊）。云何色界系？謂為分別慧所攝色界五蘊（指被分別慧所包含的色界五蘊）。云何無色界系？謂為分別慧所攝無色界四蘊（指被分別慧所包含的無色界四蘊，無色界沒有色蘊）。云何不繫？謂無漏五蘊（指不被煩惱污染的五蘊）。幾學等者，一學（指還在學習的階段），一非學非無學（指既不是學習階段也不是無學階段），二應分別。謂為現法樂住，或學、或無學（指已經完成學習的階段）、或非學非無學。云何學？謂為現法樂住所攝學五蘊（指被現法樂住所包含的學習階段的五蘊）。云何無學？謂為現法樂住所攝無學五蘊（指被現法樂住所包含的無學階段的五蘊）。云何非學非無學？謂為現法樂住所攝有漏五蘊（指被現法樂住所包含的受煩惱影響的五蘊）。為分別慧，或學、或無學、或非學非無學。云何學？謂學五蘊（指學習階段的五蘊）。云何無學？謂無學五蘊（指無學階段的五蘊）。云何非學非無學？謂為分別慧所攝有漏五蘊（指被分別慧所包含的受煩惱影響的五蘊）。此四修定，幾見所斷等者，一修所斷（指通過修行才能斷除的煩惱），一非所斷（指不需要通過修行就能斷除的煩惱），二應分別。謂為現法樂住及為分別慧，若有漏修所斷（指受煩惱影響的、需要通過修行才能斷除的煩惱），若無漏非所斷（指不受煩惱影響的、不需要通過修行就能斷除的煩惱）。幾非心等者，一切應分別，謂諸修定所攝身語業（指通過修行禪定所包含的身語行為）、心不相應行（指不與心識相應的行為），非心非心所（指不是心也不是心所法）非心相應；受蘊想蘊相應行蘊（指感受、想法和與心識相應的行為），是心所與心相應；心意識（指心、意、識），唯是心。幾隨心轉非受相應等者，一切應分別，謂為現法樂住應作四句。或隨心轉非受相應（指隨著心識變化但不與感受相應的），謂為現法樂住所攝身語業（指被現法樂住所包含的身語行為），及隨心轉心不相應行（指隨著心識變化的心不相應行）並受。或受相應非隨心轉（指與感受相應但不隨著心識變化的），謂為現法樂住所攝心意識（指被現法樂住所包含的心、意、識）。或隨心轉亦受相應（指隨著心識變化也與感受相應的），謂為現法樂...

【English Translation】 English version Regarding how many are related to the desire realm, etc., one is related (bound), one is not related (unbound), and two should be distinguished. This refers to 'dwelling in pleasure in the present life' (referring to meditative states that bring immediate happiness), which is either 'related' with outflows (affected by defilements) or 'unrelated' without outflows (unaffected by defilements). As for 'discriminating wisdom' (referring to discernment through wisdom), it is either 'related to the desire realm' (bound to the desire realm), 'related to the form realm' (bound to the form realm), 'related to the formless realm' (bound to the formless realm), or 'unrelated' (not bound to any realm). What is 'related to the desire realm'? It refers to the five aggregates of the desire realm contained by discriminating wisdom. What is 'related to the form realm'? It refers to the five aggregates of the form realm contained by discriminating wisdom. What is 'related to the formless realm'? It refers to the four aggregates of the formless realm contained by discriminating wisdom (the formless realm lacks the form aggregate). What is 'unrelated'? It refers to the five aggregates without outflows (untainted by defilements). Regarding how many are learners, etc., one is a learner (still in the learning stage), one is neither a learner nor a non-learner (neither in the learning stage nor the stage of having completed learning), and two should be distinguished. This refers to 'dwelling in pleasure in the present life', which is either a learner, a non-learner (having completed learning), or neither a learner nor a non-learner. What is a learner? It refers to the five aggregates of a learner contained by 'dwelling in pleasure in the present life'. What is a non-learner? It refers to the five aggregates of a non-learner contained by 'dwelling in pleasure in the present life'. What is neither a learner nor a non-learner? It refers to the five aggregates with outflows contained by 'dwelling in pleasure in the present life' (affected by defilements). As for discriminating wisdom, it is either a learner, a non-learner, or neither a learner nor a non-learner. What is a learner? It refers to the five aggregates of a learner. What is a non-learner? It refers to the five aggregates of a non-learner. What is neither a learner nor a non-learner? It refers to the five aggregates with outflows contained by discriminating wisdom (affected by defilements). Regarding these four meditative stabilizations, how many are to be abandoned by seeing, etc., one is to be abandoned by cultivation (afflictions that can only be eliminated through practice), one is not to be abandoned (afflictions that can be eliminated without practice), and two should be distinguished. This refers to 'dwelling in pleasure in the present life' and 'discriminating wisdom', which are either 'to be abandoned by cultivation' with outflows (affected by defilements and requiring practice to eliminate) or 'not to be abandoned' without outflows (unaffected by defilements and not requiring practice to eliminate). Regarding how many are not mind, etc., all should be distinguished. This refers to bodily and verbal actions (actions of body and speech) contained by these meditative stabilizations, and 'activities not corresponding to mind' (activities not associated with consciousness), which are neither mind nor mental factors (not mind nor mental phenomena) nor corresponding to mind; the feeling aggregate, perception aggregate, and the aggregate of formations corresponding to mind (feelings, perceptions, and mental formations associated with consciousness) are mental factors and corresponding to mind; mind, intellect, and consciousness are only mind. Regarding how many follow the mind but are not associated with feeling, etc., all should be distinguished. This refers to 'dwelling in pleasure in the present life', and four categories should be made. Either following the mind but not associated with feeling (changing with consciousness but not associated with feeling), referring to bodily and verbal actions (actions of body and speech) contained by 'dwelling in pleasure in the present life', and 'activities not corresponding to mind' (activities not associated with consciousness) that follow the mind, along with feeling. Or associated with feeling but not following the mind (associated with feeling but not changing with consciousness), referring to mind, intellect, and consciousness contained by 'dwelling in pleasure in the present life'. Or following the mind and also associated with feeling (changing with consciousness and also associated with feeling), referring to 'dwelling in pleasure in the present life'...

住所攝想蘊，及相應行蘊。或非隨心轉非受相應，謂除為現法樂住所攝隨心轉心不相應行，諸餘為現法樂住所攝心不相應行。為勝知見、為盡諸漏亦爾。為分別慧，應作四句。或隨心轉非受相應，謂隨心轉身語業，及為分別慧所攝心不相應行並受。或受相應非隨心轉，謂為分別慧所攝心意識。或隨心轉亦受相應，謂為分別慧所攝想蘊及相應行蘊。或非隨心轉非受相應，謂除隨心轉身語業諸餘為分別慧所攝身語業，除為分別慧所攝心不相應行諸餘為分別慧所攝心不相應行。幾隨心轉非想行相應等者，除其自性，如受應知。幾隨尋轉非伺相應等者，一無尋無伺，三應分別。謂為現法樂住有四句。或隨尋轉非伺相應，謂為現法樂住所攝隨尋轉身語業、心不相應行及伺。或伺相應非隨尋轉，謂為現法樂住所攝尋。或隨尋轉亦伺相應，謂為現法樂住所攝尋伺相應心心所法。或非隨尋轉非伺相應，謂除為現法樂住所攝隨尋轉心不相應行，諸餘為現法樂住所攝心不相應行。為勝知見有四句。或隨尋轉非伺相應，謂為勝知見所攝隨尋轉身語業、心不相應行及伺。或伺相應非隨尋轉，謂為勝知見所攝尋。或隨尋轉亦伺相應，謂為勝知見所攝尋伺相應心心所法。或非隨尋轉非伺相應，謂除為勝知見所攝隨尋轉身語業、心不相應行，諸餘為勝

知見所攝身語業心不相應行，及為勝知見所攝無尋無伺心心所法。為分別慧有四句。或隨尋轉非伺相應，謂隨尋轉身語業，及為分別慧所攝隨尋轉心不相應行，並尋相應伺。或伺相應非隨尋轉，謂為分別慧所攝尋，及尋不相應伺相應心心所法。或隨尋轉亦伺相應，謂為分別慧所攝尋伺相應心心所法。或非隨尋轉非伺相應，謂除隨尋轉身語業，諸餘為分別慧所攝身語業，及除為分別慧所攝隨尋轉心不相應行，諸餘為分別慧所攝心不相應行，並尋不相應伺，若無尋無伺心心所法。幾見非見處等者，一切應分別。謂為現法樂住有四句。或見非見處，謂為現法樂住所攝盡無生智所不攝無漏慧。或見處非見，謂見所不攝有漏為現法樂住。或見亦見處，謂為現法樂住所攝世間正見。或非見非見處，謂見所不攝無漏。為現法樂住、為勝知見，或見亦見處、或見處非見。見亦見處者，謂為勝知見所攝世間正見，諸餘為勝知見是見處非見。為分別慧有四句。或見非見處，謂盡無生智所不攝無漏慧。或見處非見，謂見所不攝有漏為分別慧。或見亦見處，謂為分別慧所攝世間正見。或非見非見處，謂見所不攝無漏，為分別慧、為盡諸漏所攝慧是見非見處，余皆非見非見處。幾有身見為因非有身見因等者，一切非有身見為因非有身見因。幾業非

【現代漢語翻譯】現代漢語譯本知見所攝的身語業和心不相應行，以及為殊勝知見所攝的無尋無伺心和心所法，對於分別慧（Vipassanā-paññā，觀智）有四種情況：或者隨尋（Vitakka，尋）而轉，但不與伺（Vicāra，伺）相應，這指的是隨尋而轉的身語業，以及為分別慧所攝的隨尋而轉的心不相應行，以及與尋相應之伺。或者與伺相應，但不隨尋而轉，這指的是為分別慧所攝的尋，以及與尋不相應但與伺相應的心和心所法。或者隨尋而轉，也與伺相應，這指的是為分別慧所攝的與尋伺相應的心和心所法。或者既不隨尋而轉，也不與伺相應，這指的是除了隨尋而轉的身語業之外，其餘為分別慧所攝的身語業，以及除了為分別慧所攝的隨尋而轉的心不相應行之外，其餘為分別慧所攝的心不相應行，以及與尋不相應的伺，以及無尋無伺的心和心所法。有多少是見（Ditthi，邪見）而非見處（Ditthāna，邪見處）等等，一切都應該分別。對於為現法樂住（Diṭṭhadhammasukhavihāra，現法樂住）有四種情況：或者是見而非見處，這指的是為現法樂住所攝，但不被盡智（Khaye-ñāṇa，盡智）和無生智（Anuppāda-ñāṇa，無生智）所攝的無漏慧（Anāsava-paññā，無漏慧）。或者是見處而非見，這指的是不被見所攝的有漏（Sāsava，有漏）的為現法樂住。或者是見也是見處，這指的是為現法樂住所攝的世間正見（Lokiya-sammā-diṭṭhi，世間正見）。或者既非見也非見處，這指的是不被見所攝的無漏。對於為現法樂住和為殊勝知見（Abhiññā-ñāṇa，勝知見），或者是見也是見處，或者是見處而非見。見也是見處，這指的是為殊勝知見所攝的世間正見，其餘為殊勝知見的是見處而非見。對於分別慧有四種情況：或者是見而非見處，這指的是不被盡智和無生智所攝的無漏慧。或者是見處而非見，這指的是不被見所攝的有漏的為分別慧。或者是見也是見處，這指的是為分別慧所攝的世間正見。或者既非見也非見處，這指的是不被見所攝的無漏，對於分別慧和為盡諸漏所攝的慧是見而非見處，其餘皆非見非見處。有多少以有身見（Sakkāya-diṭṭhi，有身見）為因，而非有身見因等等，一切都不是以有身見為因，也不是有身見因。有多少業（Kamma，業）不是...

【English Translation】 English version The body and verbal actions and mental non-associated formations encompassed by views, and the thought and mental factors of the desireless and unexamined mind encompassed by superior knowledge and vision, there are four possibilities regarding discriminative wisdom (Vipassanā-paññā): Either it is accompanied by thought (Vitakka) but not associated with examination (Vicāra), referring to body and verbal actions accompanied by thought, and mental non-associated formations accompanied by thought and encompassed by discriminative wisdom, as well as examination associated with thought. Or it is associated with examination but not accompanied by thought, referring to thought encompassed by discriminative wisdom, and thought and mental factors associated with examination but not accompanied by thought. Or it is accompanied by thought and also associated with examination, referring to thought and mental factors associated with both thought and examination and encompassed by discriminative wisdom. Or it is neither accompanied by thought nor associated with examination, referring to body and verbal actions encompassed by discriminative wisdom except those accompanied by thought, and mental non-associated formations encompassed by discriminative wisdom except those accompanied by thought, as well as examination not associated with thought, and the desireless and unexamined mind and mental factors. How many are views (Ditthi) but not places of views (Ditthāna), etc.? Everything should be distinguished. Regarding abiding in happiness in the present life (Diṭṭhadhammasukhavihāra), there are four possibilities: Either it is a view but not a place of views, referring to unconditioned wisdom (Anāsava-paññā) encompassed by abiding in happiness in the present life but not encompassed by the knowledge of destruction (Khaye-ñāṇa) and the knowledge of non-arising (Anuppāda-ñāṇa). Or it is a place of views but not a view, referring to conditioned (Sāsava) abiding in happiness in the present life not encompassed by views. Or it is both a view and a place of views, referring to mundane right view (Lokiya-sammā-diṭṭhi) encompassed by abiding in happiness in the present life. Or it is neither a view nor a place of views, referring to the unconditioned not encompassed by views. Regarding abiding in happiness in the present life and superior knowledge and vision (Abhiññā-ñāṇa), either it is both a view and a place of views, or it is a place of views but not a view. It is both a view and a place of views, referring to mundane right view encompassed by superior knowledge and vision; the rest encompassed by superior knowledge and vision are places of views but not views. Regarding discriminative wisdom, there are four possibilities: Either it is a view but not a place of views, referring to unconditioned wisdom not encompassed by the knowledge of destruction and the knowledge of non-arising. Or it is a place of views but not a view, referring to conditioned discriminative wisdom not encompassed by views. Or it is both a view and a place of views, referring to mundane right view encompassed by discriminative wisdom. Or it is neither a view nor a place of views, referring to the unconditioned not encompassed by views; for discriminative wisdom and wisdom encompassed by the destruction of all defilements, it is a view but not a place of views, the rest are neither views nor places of views. How many have self-identity view (Sakkāya-diṭṭhi) as a cause but are not causes of self-identity view, etc.? Everything is not a cause of self-identity view and is not a cause of self-identity view. How much karma (Kamma) is not...

業異熟等者，一切應分別，謂諸修定所攝身語業及思是業非業異熟，余皆非業非業異熟。幾業非隨業轉等者，一切應分別。謂為現法樂住有四句。或業非隨業轉，謂為現法樂住所攝思。或隨業轉非業，謂為現法樂住所攝受想識蘊，及思所不攝隨業轉行蘊。或業亦隨業轉，謂為現法樂住所攝身語業。或非業非隨業轉，謂除為現法樂住所攝隨業轉心不相應行，諸餘現法樂住所攝心不相應行。為勝知見及為盡諸漏亦爾。為分別慧有四句。或業非隨業轉，謂除為分別慧所攝隨業轉身語業，諸餘為分別慧所攝身語業及思。或隨業轉非業，謂為分別慧所攝受想識蘊，及思所不攝隨業轉行蘊。或業亦隨業轉，謂為分別慧所攝隨業轉身語業。或非業非隨業轉，謂除為分別慧所攝隨業轉心不相應行，諸餘為分別慧所攝心不相應。幾所造色非有見色等者，一切應分別，謂諸修定所攝身語業是所造色非有見色，余皆非所造色非有見色。此四修定，幾所造色非有對色等者，一切應分別，謂諸修定所攝身語業是所造色非有對色，余皆非所造色非有對色。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善因等者，一切是善亦善為因。幾不善非不善為因等者，一切非不善非不善為因。幾無記非無記為因等者，一切非無記非無記為因。幾因緣

【現代漢語翻譯】現代漢語譯本：『業異熟等者，一切應分別』是指所有事物都應該被區分開來。具體來說，那些由修定（Samadhi，專注的禪定）所包含的身語業（身體和語言的行為）以及思（Cetanā，意志）是業（Karma，行為）和業異熟（Vipāka，行為的結果），而其餘的則既不是業也不是業異熟。『幾業非隨業轉等者，一切應分別』是指有多少業不是隨著業而轉變的，所有這些都應該被區分開來。爲了現法樂住（Diṭṭhadhammasukhavihāra，在當下體驗快樂的住處），有四種情況：或者業不是隨著業而轉變，這指的是為現法樂住所包含的思；或者隨著業轉變但不是業，這指的是為現法樂住所包含的受（Vedanā，感受）、想（Saññā，知覺）、識蘊（Viññāṇakkhandha，意識的集合），以及不由思所包含的隨著業轉變的行蘊（Saṅkhārakkhandha，心理活動的集合）；或者業也是隨著業轉變，這指的是為現法樂住所包含的身語業；或者既不是業也不是隨著業轉變，這指的是除了為現法樂住所包含的隨著業轉變的心不相應行（Cittavippayuttasaṅkhārā，與心不相應的行）之外，所有其餘的為現法樂住所包含的心不相應行。爲了勝知見（Abhijñā，超凡的知識）和爲了盡諸漏（Āsavakkhaya，諸煩惱的止息）也是如此。爲了分別慧（Paṭisambhidā，辨析的智慧）有四種情況：或者業不是隨著業轉變，這指的是除了為分別慧所包含的隨著業轉變的身語業之外，所有其餘的為分別慧所包含的身語業和思；或者隨著業轉變但不是業，這指的是為分別慧所包含的受想識蘊，以及不由思所包含的隨著業轉變的行蘊；或者業也是隨著業轉變，這指的是為分別慧所包含的隨著業轉變的身語業；或者既不是業也不是隨著業轉變，這指的是除了為分別慧所包含的隨著業轉變的心不相應行之外，所有其餘的為分別慧所包含的心不相應行。『幾所造色非有見色等者，一切應分別』是指有多少所造色（Upādāyarūpa，四大種所造的色法）不是有見色（Sanidarśana-rūpa，可見的色法）等等，所有這些都應該被區分開來。那些由修定所包含的身語業是所造色但不是有見色，其餘的則既不是所造色也不是有見色。這四種修定，『幾所造色非有對色等者，一切應分別』是指有多少所造色不是有對色（Sappaṭigha-rūpa，有對礙的色法）等等，所有這些都應該被區分開來。那些由修定所包含的身語業是所造色但不是有對色，其餘的則既不是所造色也不是有對色。『幾難見故甚深等者』是指有多少事物因為難以見到所以深奧，所有事物都是因為難以見到所以深奧，因為深奧所以難以見到。『幾善非善因等者』是指有多少善不是善的因，所有事物都是善，並且也是善的因。『幾不善非不善為因等者』是指有多少不善不是不善的因，所有事物都不是不善，並且也不是不善的因。『幾無記非無記為因等者』是指有多少無記不是無記的因，所有事物都不是無記，並且也不是無記的因。『幾因緣』是指有多少是因緣（Hetu，原因和條件）。

【English Translation】 English version: 'Those that are Karma-result, etc., all should be distinguished' means that everything should be differentiated. Specifically, those bodily and verbal actions (Kāya-kamma and Vacī-kamma) and volition (Cetanā) included in meditative absorption (Samadhi) are Karma (Kamma) and Karma-result (Vipāka), while the rest are neither Karma nor Karma-result. 'How many Karmas do not follow the course of Karma, etc., all should be distinguished' means how many Karmas do not change along with Karma, all of which should be distinguished. For pleasant abiding in the present life (Diṭṭhadhammasukhavihāra), there are four possibilities: either Karma does not follow the course of Karma, which refers to the volition included in pleasant abiding in the present life; or it follows the course of Karma but is not Karma, which refers to the aggregates of feeling (Vedanā), perception (Saññā), and consciousness (Viññāṇakkhandha) included in pleasant abiding in the present life, and the aggregate of mental formations (Saṅkhārakkhandha) that follows the course of Karma but is not included in volition; or Karma also follows the course of Karma, which refers to the bodily and verbal actions included in pleasant abiding in the present life; or it is neither Karma nor follows the course of Karma, which refers to all the remaining mental formations not associated with the mind (Cittavippayuttasaṅkhārā) included in pleasant abiding in the present life, except for those that follow the course of Karma. The same applies to higher knowledge (Abhijñā) and the destruction of defilements (Āsavakkhaya). For analytical knowledge (Paṭisambhidā), there are four possibilities: either Karma does not follow the course of Karma, which refers to all the remaining bodily and verbal actions and volition included in analytical knowledge, except for the bodily and verbal actions included in analytical knowledge that follow the course of Karma; or it follows the course of Karma but is not Karma, which refers to the aggregates of feeling, perception, and consciousness included in analytical knowledge, and the aggregate of mental formations that follows the course of Karma but is not included in volition; or Karma also follows the course of Karma, which refers to the bodily and verbal actions included in analytical knowledge that follow the course of Karma; or it is neither Karma nor follows the course of Karma, which refers to all the remaining mental formations not associated with the mind included in analytical knowledge, except for those that follow the course of Karma. 'How many derived materiality (Upādāyarūpa) are not visible materiality (Sanidarśana-rūpa), etc., all should be distinguished' means how many derived materiality are not visible materiality, etc., all of which should be distinguished. Those bodily and verbal actions included in meditative absorption are derived materiality but not visible materiality, while the rest are neither derived materiality nor visible materiality. Regarding these four meditative absorptions, 'How many derived materiality are not resistant materiality (Sappaṭigha-rūpa), etc., all should be distinguished' means how many derived materiality are not resistant materiality, etc., all of which should be distinguished. Those bodily and verbal actions included in meditative absorption are derived materiality but not resistant materiality, while the rest are neither derived materiality nor resistant materiality. 'How many are profound because they are difficult to see, etc.' means how many things are profound because they are difficult to see, all things are profound because they are difficult to see, and difficult to see because they are profound. 'How many are wholesome but not a cause of wholesomeness, etc.' means how many wholesome things are not a cause of wholesomeness, all things are wholesome and also a cause of wholesomeness. 'How many are unwholesome but not a cause of unwholesomeness, etc.' means how many unwholesome things are not a cause of unwholesomeness, all things are not unwholesome and also not a cause of unwholesomeness. 'How many are indeterminate but not a cause of indeterminacy, etc.' means how many indeterminate things are not a cause of indeterminacy, all things are not indeterminate and also not a cause of indeterminacy. 'How many are conditions (Hetu)' means how many are conditions.

非有因等者，一切是因緣亦有因。幾等無間非等無間緣等者，一切應分別，謂各有三句。或是等無間非等無間緣，謂未來現前正起修定所攝心心所法。或是等無間亦等無間緣，謂過去現在修定所攝心心所法。或非等無間非等無間緣，謂除未來現前正起修定所攝心心所法，諸餘未來修定所攝心心所法，及修定所攝身語業心不相應行。幾所緣緣非有所緣等者，一切應分別，謂諸修定所攝身語業、心不相應行是所緣緣非有所緣，余皆是所緣緣亦有所緣。幾增上緣非有增上等者，一切是增上緣亦有增上。幾暴流非順暴流等者，一順暴流非暴流，一非暴流非順暴流，二應分別。謂為現法樂住及為分別慧，若有漏是順暴流非暴流，若無漏非暴流非順暴流。◎

◎七覺支者，謂念等覺支乃至舍等覺支。此七覺支幾有色等者，一切無色。幾有見等者，一切無見。幾有對等者，一切無對。幾有漏等者，一切無漏。幾有為等者，一切有為。幾有異熟等者，一切無異熟。幾是緣生等者，一切是緣生是因生是世攝。幾色攝等者，一切名攝。幾內處攝等者，一切外處攝。幾智遍知所遍知等者，一切是智遍知所遍知。◎

說一切有部品類足論卷第十四大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品

【現代漢語翻譯】現代漢語譯本『非有因等』是指，一切事物作為『因』，也具有『因緣』。『幾等無間非等無間緣等』是指，一切都應加以區分，即各有三種情況。或者說是『等無間』而非『等無間緣』，指的是未來、現前、正在生起、修習禪定所包含的心和心所法。或者說是『等無間』也是『等無間緣』，指的是過去、現在修習禪定所包含的心和心所法。或者說既非『等無間』也非『等無間緣』，指的是除了未來、現前、正在生起、修習禪定所包含的心和心所法之外，其餘未來修習禪定所包含的心和心所法，以及修習禪定所包含的身語業和心不相應行。『幾所緣緣非有所緣等』是指，一切都應加以區分，即修習禪定所包含的身語業、心不相應行是『所緣緣』而非『有所緣』，其餘都是『所緣緣』也是『有所緣』。『幾增上緣非有增上等』是指，一切都是『增上緣』也有『增上』。『幾暴流非順暴流等』是指，一種是『順暴流』而非『暴流』，一種是『非暴流』也非『順暴流』，兩種情況應加以區分。即爲了現世安樂而住以及爲了分別慧，如果有漏就是『順暴流』而非『暴流』，如果無漏就既非『暴流』也非『順暴流』。

『七覺支』是指，念等覺支乃至舍等覺支。這七覺支『幾有色等』是指，一切都是無色。『幾有見等』是指，一切都是無見。『幾有對等』是指，一切都是無對。『幾有漏等』是指，一切都是無漏。『幾有為等』是指，一切都是有為。『幾有異熟等』是指，一切都是無異熟。『幾是緣生等』是指，一切都是緣生、是因生、是世所攝。『幾色攝等』是指，一切都是名所攝。『幾內處攝等』是指，一切都是外處所攝。『幾智遍知所遍知等』是指，一切都是智遍知所遍知。

《說一切有部品類足論》卷第十四《大正藏》第26冊 No. 1542 《阿毗達磨品類足論》

《阿毗達磨品》

【English Translation】 English version 'Non-hetu (Non-cause) etc.' means that everything as a 'hetu (cause)' also has 'hetupratyaya (conditions for a cause)'. 'How many samanantaranirodha (immediately preceding) are not samanantarapratyaya (condition of immediately preceding) etc.' means that everything should be distinguished, that is, each has three situations. Either it is 'samanantaranirodha (immediately preceding)' but not 'samanantarapratyaya (condition of immediately preceding)', referring to the mind and mental factors included in future, present, arising, and practicing dhyana (meditation). Or it is 'samanantaranirodha (immediately preceding)' and also 'samanantarapratyaya (condition of immediately preceding)', referring to the mind and mental factors included in past and present practicing dhyana (meditation). Or it is neither 'samanantaranirodha (immediately preceding)' nor 'samanantarapratyaya (condition of immediately preceding)', referring to the mind and mental factors included in future practicing dhyana (meditation) other than those included in future, present, arising, and practicing dhyana (meditation), as well as the kaya-karma (bodily actions), vak-karma (verbal actions), and cittaviprayukta-samskaras (non-associated formations) included in practicing dhyana (meditation). 'How many alambanapratyaya (object-condition) are not alambana (object) etc.' means that everything should be distinguished, that is, the kaya-karma (bodily actions), vak-karma (verbal actions), and cittaviprayukta-samskaras (non-associated formations) included in practicing dhyana (meditation) are 'alambanapratyaya (object-condition)' but not 'alambana (object)', and the rest are both 'alambanapratyaya (object-condition)' and 'alambana (object)'. 'How many adhipatipratyaya (dominating condition) are not adhipati (dominating) etc.' means that everything is 'adhipatipratyaya (dominating condition)' and also has 'adhipati (dominating)'. 'How many ogha (flood) are not anugha (following the flood) etc.' means that one is 'anugha (following the flood)' but not 'ogha (flood)', one is 'not ogha (flood)' and also 'not anugha (following the flood)', and the two situations should be distinguished. That is, for dwelling in present happiness and for discriminating wisdom, if it is with asrava (influx), it is 'anugha (following the flood)' but not 'ogha (flood)', if it is without asrava (influx), it is neither 'ogha (flood)' nor 'anugha (following the flood)'.

'Seven Bodhyangas (factors of enlightenment)' refers to the smrti-sambodhyanga (mindfulness), etc., up to the upeksa-sambodhyanga (equanimity). Regarding these seven Bodhyangas (factors of enlightenment), 'how many are rupin (having form) etc.' means that all are arupa (formless). 'How many are sanidarsana (visible) etc.' means that all are anidarsana (invisible). 'How many are sapratigha (resistant) etc.' means that all are apratigha (non-resistant). 'How many are sasrava (with outflows) etc.' means that all are anasrava (without outflows). 'How many are samskrta (conditioned) etc.' means that all are samskrta (conditioned). 'How many have vipaka (result) etc.' means that all are without vipaka (result). 'How many are pratityasamutpada (dependent origination) etc.' means that all are pratityasamutpada (dependent origination), hetuja (cause-born), and lokasamgraha (worldly). 'How many are rupa-samgraha (included in form) etc.' means that all are nama-samgraha (included in name). 'How many are adhyatmika-ayatana-samgraha (included in internal bases) etc.' means that all are bahirdha-ayatana-samgraha (included in external bases). 'How many are jnana-parinata-parijnata (known by wisdom) etc.' means that all are jnana-parinata-parijnata (known by wisdom).'

《Abhidharma-prakaranapada-sastra (Treatise on the Categories of Abhidharma), Sarvastivada》Volume XIV 《Taisho Tripitaka》Volume 26 No. 1542 《Abhidharma-prakaranapada-sastra (Treatise on the Categories of Abhidharma)》

《Abhidharma》

類足論卷第十五

尊者世友造

三藏法師玄奘奉　詔譯

辯千問品第七之六

◎此七覺支，幾斷遍知所遍知等者，一切非斷遍知所遍知。幾應斷等者，一切不應斷。幾應修等者，一切是應修。幾染污等者，一切不染污。幾果非有果等者，一切是果亦有果。幾有執受等者，一切無執受。幾大種所造等者，一切非大種所造。幾有上等者，一切有上。幾是有等者，一切非有。幾因相應等者，一切因相應。

此七覺支，與六善處相攝者，二善處少分攝七覺支，七覺支亦攝二善處少分。與五不善處相攝者，互不相攝。與七無記處相攝者，互不相攝。與三漏處相攝者，互不相攝。與五有漏處相攝者，互不相攝。與八無漏處相攝者，二無漏處少分攝七覺支，七覺支亦攝二無漏處少分。幾過去等者，一切或過去或未來或現在。幾善等者，一切是善。幾欲界系等者，一切不繫。幾學等者，一切應分別。謂念等覺支，或學、或無學。云何學？謂學作意相應念等覺支。云何無學？謂無學作意相應念等覺支。餘六等覺支亦爾。

此七覺支，幾見所斷等者，一切非所斷。幾非心等者，一切是心所與心相應。幾隨心轉非受相應等者，一隨心轉非受相應，六隨心轉亦受相應。幾隨心轉非想行相應等者，一切隨心

【現代漢語翻譯】現代漢語譯本類足論卷第十五

尊者世友造

三藏法師玄奘奉　詔譯

辯千問品第七之六

◎此七覺支（七種覺悟的要素），幾斷遍知所遍知等者，一切非斷遍知所遍知。幾應斷等者，一切不應斷。幾應修等者，一切是應修。幾染污等者，一切不染污。幾果非有果等者，一切是果亦有果。幾有執受等者，一切無執受。幾大種所造等者，一切非大種所造。幾有上等者，一切有上。幾是有等者，一切非有。幾因相應等者，一切因相應。

此七覺支，與六善處相攝者，二善處少分攝七覺支，七覺支亦攝二善處少分。與五不善處相攝者，互不相攝。與七無記處相攝者，互不相攝。與三漏處相攝者，互不相攝。與五有漏處相攝者，互不相攝。與八無漏處相攝者，二無漏處少分攝七覺支，七覺支亦攝二無漏處少分。幾過去等者，一切或過去或未來或現在。幾善等者，一切是善。幾欲界系等者，一切不繫。幾學等者，一切應分別。謂念等覺支，或學、或無學。云何學？謂學作意相應念等覺支。云何無學？謂無學作意相應念等覺支。餘六等覺支亦爾。

此七覺支，幾見所斷等者，一切非見所斷。幾非心等者，一切是心所與心相應。幾隨心轉非受相應等者，一隨心轉非受相應，六隨心轉亦受相應。幾隨心轉非想行相應等者，一切隨心轉。

【English Translation】 English version Klassification Treatise Volume 15

By Venerable Vasumitra

Translated by Tripitaka Master Xuanzang under Imperial Order

Chapter Seven, Section Six: Debating a Thousand Questions

◎ Regarding these seven Bodhyangas (seven factors of enlightenment): How many are encompassed by what is known through abandonment and pervasive knowledge, etc.? All are not encompassed by what is known through abandonment and pervasive knowledge. How many should be abandoned, etc.? None should be abandoned. How many should be cultivated, etc.? All should be cultivated. How many are defiled, etc.? None are defiled. How many are results that are not also causes, etc.? All are results and also causes. How many have apprehension, etc.? None have apprehension. How many are made of the great elements, etc.? None are made of the great elements. How many are conditioned, etc.? All are conditioned. How many are existent, etc.? None are existent. How many are associated with causes, etc.? All are associated with causes.

Regarding these seven Bodhyangas, how do they relate to the six wholesome bases? Two wholesome bases partially encompass the seven Bodhyangas, and the seven Bodhyangas also partially encompass the two wholesome bases. How do they relate to the five unwholesome bases? They do not encompass each other. How do they relate to the seven indeterminate bases? They do not encompass each other. How do they relate to the three outflows? They do not encompass each other. How do they relate to the five outflows? They do not encompass each other. How do they relate to the eight non-outflows? Two non-outflows partially encompass the seven Bodhyangas, and the seven Bodhyangas also partially encompass the two non-outflows. How many are past, etc.? All are either past, future, or present. How many are wholesome, etc.? All are wholesome. How many are related to the desire realm, etc.? None are related. How many are in the state of learning, etc.? All should be distinguished. Namely, the mindfulness Bodhyanga is either in the state of learning or beyond learning. What is in the state of learning? Namely, the mindfulness Bodhyanga associated with the mental activity of learning. What is beyond learning? Namely, the mindfulness Bodhyanga associated with the mental activity beyond learning. The remaining six Bodhyangas are also like this.

Regarding these seven Bodhyangas, how many are abandoned by seeing, etc.? None are abandoned by seeing. How many are not mental, etc.? All are mental and associated with the mind. How many follow the mind but are not associated with feeling, etc.? One follows the mind but is not associated with feeling, and six follow the mind and are also associated with feeling. How many follow the mind but are not associated with perception and volition, etc.? All follow the mind.

轉想行相應，除其自性。幾隨尋轉非伺相應等者，一切應分別。謂念等覺支，或有尋有伺、或無尋唯伺、或無尋無伺。云何有尋有伺？謂有尋有伺作意相應念等覺支。云何無尋唯伺？謂無尋唯伺作意相應念等覺支。云何無尋無伺？謂無尋無伺作意相應念等覺支。擇法、精進、輕安、定、舍等覺支亦爾。喜等覺支，或有尋有伺、或無尋無伺。云何有尋有伺？謂有尋有伺作意相應喜等覺支。云何無尋無伺？謂無尋無伺作意相應喜等覺支。幾見非見處等者，六非見非見處，一應分別，謂擇法等覺支所攝盡無生智所不攝慧是見非見處，余皆非見非見處。幾有身見為因非有身見因等者，一切非有身見為因非有身見因。幾業非業異熟等者，一切非業非業異熟。幾業非隨業轉等者，一切隨業轉非業。幾所造色非有見色等者，一切非所造色非有見色。

此七覺支，幾所造色非有對色等者，一切非所造色非有對色。幾難見故甚深等者，一切難見故甚深甚深故難見。幾善非善為因等者，一切是善亦善為因。幾不善非不善為因等者，一切非不善非不善為因。幾無記非無記為因等者，一切非無記非無記為因。幾因緣非有因等者，一切是因緣亦有因。幾等無間非等無間緣等者，一切應分別。謂念等覺支，或是等無間非等無間緣、或是等無間

【現代漢語翻譯】現代漢語譯本：與轉想行相應的，去除其自性。多少隨尋轉而非伺相應等呢？一切都應分別說明。所謂念等覺支（Sati-sambojjhanga，覺悟的七個要素之一，指正念），或者是有尋有伺（Vitakka-vicara，粗略和精細的思考）、或者是無尋唯伺、或者是無尋無伺。什麼是『有尋有伺』？是指與有尋有伺作意相應的念等覺支。什麼是『無尋唯伺』？是指與無尋唯伺作意相應的念等覺支。什麼是『無尋無伺』？是指與無尋無伺作意相應的念等覺支。擇法（Dhamma-vicaya，選擇正確的法）、精進（Viriya，努力）、輕安（Passaddhi，身心的輕快安適）、定（Samadhi，專注）、舍（Upekkha，平等心）等覺支也是如此。喜等覺支（Piti-sambojjhanga，喜悅），或者是有尋有伺，或者是無尋無伺。什麼是『有尋有伺』？是指與有尋有伺作意相應的喜等覺支。什麼是『無尋無伺』？是指與無尋無伺作意相應的喜等覺支。多少是見而非見處等呢？六種非見非見處，應一一分別。所謂擇法等覺支所包含，但盡智（knowledge of exhaustion）和無生智（knowledge of non-arising）所不包含的慧（wisdom）是見而非見處，其餘都是非見非見處。多少以有身見（Sakkaya-ditthi，認為五蘊為我）為因而非有身見因呢？一切都不是以有身見為因而非有身見因。多少是業而非業異熟（Vipaka，果報）呢？一切都不是業也不是業異熟。多少是業而非隨業轉呢？一切都是隨業轉而非業。多少是所造色（Upada-rupa，由四大產生的色法）而非有見色（Sanidassana-rupa，可見的色法）呢？一切都不是所造色也不是有見色。這七覺支，多少是所造色而非有對色（Sapatigha-rupa，有對礙的色法）呢？一切都不是所造色也不是有對色。多少是因難見而甚深呢？一切都是因難見而甚深，因甚深而難見。多少是善而非善為因呢？一切都是善，也是善為因。多少是不善而非不善為因呢？一切都不是不善，也不是不善為因。多少是無記（Avyakata，非善非惡）而非無記為因呢？一切都不是無記，也不是無記為因。多少是因緣（Hetu-paccaya，根源條件）而非有因呢？一切都是因緣，也有因。多少是等無間（Samanantara，無間緣）而非等無間緣呢？一切都應分別說明。所謂念等覺支，或者是等無間而非等無間緣，或者是等無間緣。

【English Translation】 English version: Associated with the turning of thought and action, removing its own nature. How many follow the turning of investigation but are not associated with reflection, etc.? Everything should be distinguished. That is, the mindfulness enlightenment factor (Sati-sambojjhanga), is either with investigation and reflection (Vitakka-vicara), or without investigation but only with reflection, or without investigation and without reflection. What is 'with investigation and reflection'? It refers to the mindfulness enlightenment factor associated with attention with investigation and reflection. What is 'without investigation but only with reflection'? It refers to the mindfulness enlightenment factor associated with attention without investigation but only with reflection. What is 'without investigation and without reflection'? It refers to the mindfulness enlightenment factor associated with attention without investigation and without reflection. The investigation of the Dhamma (Dhamma-vicaya), effort (Viriya), tranquility (Passaddhi), concentration (Samadhi), equanimity (Upekkha) enlightenment factors are also the same. The joy enlightenment factor (Piti-sambojjhanga) is either with investigation and reflection, or without investigation and without reflection. What is 'with investigation and reflection'? It refers to the joy enlightenment factor associated with attention with investigation and reflection. What is 'without investigation and without reflection'? It refers to the joy enlightenment factor associated with attention without investigation and without reflection. How many are seen but not the place of seeing, etc.? Six are not the place of seeing or not seeing, one should be distinguished. That is, the wisdom (wisdom) included in the investigation of the Dhamma enlightenment factor but not included in the knowledge of exhaustion (knowledge of exhaustion) and the knowledge of non-arising (knowledge of non-arising) is seen but not the place of seeing, the rest are not the place of seeing or not seeing. How many have self-view (Sakkaya-ditthi) as a cause but are not the cause of self-view? All are not the cause of self-view and are not the cause of self-view. How many are karma but not the result of karma (Vipaka)? All are neither karma nor the result of karma. How many are karma but do not follow the turning of karma? All follow the turning of karma but are not karma. How many are produced form (Upada-rupa) but not visible form (Sanidassana-rupa)? All are not produced form and are not visible form. Of these seven enlightenment factors, how many are produced form but not resistant form (Sapatigha-rupa)? All are not produced form and are not resistant form. How many are profound because they are difficult to see? All are profound because they are difficult to see, and difficult to see because they are profound. How many are wholesome but not the cause of wholesome? All are wholesome and also the cause of wholesome. How many are unwholesome but not the cause of unwholesome? All are not unwholesome and are not the cause of unwholesome. How many are indeterminate (Avyakata) but not the cause of indeterminate? All are not indeterminate and are not the cause of indeterminate. How many are causal conditions (Hetu-paccaya) but not having a cause? All are causal conditions and also have a cause. How many are immediately preceding (Samanantara) but not immediately preceding conditions? Everything should be distinguished. That is, the mindfulness enlightenment factor is either immediately preceding but not an immediately preceding condition, or is an immediately preceding condition.

亦等無間緣、或非等無間非等無間緣。是等無間非等無間緣者，謂未來現前正起念等覺支。是等無間亦等無間緣者，謂過去現在念等覺支。非等無間非等無間緣者，謂除未來現前正起念等覺支，諸餘未來念等覺支。餘六等覺支亦爾。幾所緣緣非有所緣等者，一切是所緣緣亦有所緣。幾增上緣非有增上等者，一切是增上緣亦有增上。幾暴流非順暴流等者，一切非暴流非順暴流。

二十二根者，謂眼根乃至具知根。此二十二根幾有色等者，七有色，十五無色。幾有見等者，一切無見。幾有對等者，七有對，十五無對。幾有漏等者，十有漏，三無漏，九應分別。謂意根，或有漏、或無漏。云何有漏？謂有漏作意相應意根。云何無漏？謂無漏作意相應意根。樂、喜、舍、信、精進、念、定、慧根亦爾。幾有為等者，一切有為。幾有異熟等者，一有異熟，十一無異熟，十應分別。謂意根，或有異熟、或無異熟。云何有異熟？謂不善善有漏意根。云何無異熟？謂無記無漏意根。樂、喜、舍根亦爾。苦根，或有異熟、或無異熟。云何有異熟、謂善、不善苦根。云何無異熟，謂無記苦根。信、精進、念、定、慧根，若有漏有異熟，若無漏無異熟。幾是緣生等者，一切是緣生是因生是世攝。幾色攝等者，七是色攝，十五是名攝。幾

【現代漢語翻譯】現代漢語譯本『亦等無間緣』（直接且無間斷的因緣）或『非等無間非等無間緣』（非直接且非無間斷的因緣）是什麼意思？『是等無間非等無間緣』指的是未來即將生起的念等覺支（smṛty-aṅga，七覺支之一，指正念）。『是等無間亦等無間緣』指的是過去和現在的念等覺支。『非等無間非等無間緣』指的是除了未來即將生起的念等覺支之外，其餘所有未來的念等覺支。其餘六個等覺支也是如此。多少『所緣緣』（ālambana-pratyaya，對像緣）不是『有所緣』（具有所緣）？答案是：一切『所緣緣』都是『有所緣』。多少『增上緣』（adhipati-pratyaya，增上緣）不是『有增上』（具有增上）？答案是：一切『增上緣』都是『有增上』。多少『暴流』（ogha，煩惱的別名）不是『順暴流』（隨順煩惱）？答案是：一切『非暴流』都不是『順暴流』。二十二根指的是什麼？指的是眼根（cakṣur-indriya，視覺器官）乃至具知根（ājñā-indriya，已知根）。這二十二根中有多少是有色的？七個有色，十五個無色。有多少是有見的？一切都是無見的。有多少是有對的？七個有對，十五個無對。有多少是有漏的？十個有漏，三個無漏，九個應該分別討論。意根（mano-indriya，意識器官），或者是有漏的，或者是無漏的。什麼是『有漏』？指的是與有漏作意（manasikara，心理活動）相應的意根。什麼是『無漏』？指的是與無漏作意相應的意根。樂根（sukha-indriya，快樂的感受）、喜根（prīti-indriya，喜悅的感受）、舍根（upekṣā-indriya，舍的感受）、信根（śraddhā-indriya，信的官能）、精進根（vīrya-indriya，精進的官能）、念根（smṛti-indriya，唸的官能）、定根（samādhi-indriya，定的官能）、慧根（prajñā-indriya，智慧的官能）也是如此。有多少是『有為』的？一切都是『有為』的。有多少是『有異熟』的？一個是『有異熟』的，十一個是『無異熟』的，十個應該分別討論。意根，或者是有異熟的，或者是無異熟的。什麼是『有異熟』？指的是不善和善的有漏意根。什麼是『無異熟』？指的是無記和無漏意根。樂根、喜根、舍根也是如此。苦根（duḥkha-indriya，痛苦的感受），或者是有異熟的，或者是無異熟的。什麼是『有異熟』？指的是善和不善的苦根。什麼是『無異熟』？指的是無記的苦根。信根、精進根、念根、定根、慧根，如果有漏則有異熟，如果無漏則無異熟。有多少是『緣生』的？一切都是『緣生』（pratītyasamutpāda， dependent origination）的，是『因生』的，是『世攝』的。有多少是『色攝』的？七個是『色攝』的，十五個是『名攝』的。

【English Translation】 English version What is meant by 'equal and immediate condition' (samanantara-pratyaya) or 'non-equal and non-immediate condition'? 'Equal and immediate non-non-immediate condition' refers to the mindfulness enlightenment factor (smṛty-aṅga, one of the seven factors of enlightenment, referring to right mindfulness) that will arise in the future. 'Equal and immediate, also equal and immediate condition' refers to the mindfulness enlightenment factor of the past and present. 'Non-equal and non-immediate condition' refers to all other future mindfulness enlightenment factors except for the mindfulness enlightenment factor that will arise in the future. The same applies to the other six enlightenment factors. How many 'object conditions' (ālambana-pratyaya) are not 'having an object'? The answer is: all 'object conditions' are 'having an object'. How many 'dominant conditions' (adhipati-pratyaya) are not 'having dominance'? The answer is: all 'dominant conditions' are 'having dominance'. How many 'torrents' (ogha, another name for afflictions) are not 'following the torrents'? The answer is: all 'non-torrents' are not 'following the torrents'. What are the twenty-two faculties? They refer to the eye faculty (cakṣur-indriya, visual organ) up to and including the faculty of knowledge (ājñā-indriya, known faculty). Of these twenty-two faculties, how many are corporeal? Seven are corporeal, fifteen are incorporeal. How many are visible? All are invisible. How many are resistant? Seven are resistant, fifteen are non-resistant. How many are defiled? Ten are defiled, three are undefiled, and nine should be discussed separately. The mind faculty (mano-indriya, organ of consciousness) is either defiled or undefiled. What is 'defiled'? It refers to the mind faculty associated with defiled attention (manasikara, mental activity). What is 'undefiled'? It refers to the mind faculty associated with undefiled attention. The same applies to the faculty of pleasure (sukha-indriya, feeling of happiness), the faculty of joy (prīti-indriya, feeling of joy), the faculty of equanimity (upekṣā-indriya, feeling of equanimity), the faculty of faith (śraddhā-indriya, faculty of faith), the faculty of vigor (vīrya-indriya, faculty of vigor), the faculty of mindfulness (smṛti-indriya, faculty of mindfulness), the faculty of concentration (samādhi-indriya, faculty of concentration), and the faculty of wisdom (prajñā-indriya, faculty of wisdom). How many are 'conditioned'? All are 'conditioned'. How many are 'having different maturation'? One is 'having different maturation', eleven are 'not having different maturation', and ten should be discussed separately. The mind faculty is either having different maturation or not having different maturation. What is 'having different maturation'? It refers to the unwholesome and wholesome defiled mind faculty. What is 'not having different maturation'? It refers to the neutral and undefiled mind faculty. The same applies to the faculties of pleasure, joy, and equanimity. The faculty of pain (duḥkha-indriya, feeling of pain) is either having different maturation or not having different maturation. What is 'having different maturation'? It refers to the wholesome and unwholesome pain faculty. What is 'not having different maturation'? It refers to the neutral pain faculty. The faculties of faith, vigor, mindfulness, concentration, and wisdom, if defiled, have different maturation; if undefiled, do not have different maturation. How many are 'arisen from conditions'? All are 'arisen from conditions' (pratītyasamutpāda, dependent origination), are 'arisen from causes', and are 'included in the world'. How many are 'included in form'? Seven are 'included in form', fifteen are 'included in name'.

內處攝等者，八內處攝，十一外處攝，三應分別。謂未知當知根、已知根、具知根，所攝心意識內處攝，余皆外處攝。幾智遍知所遍知等者，一切是智遍知所遍知。

此二十二根，幾斷遍知所遍知等者，十是斷遍知所遍知，三非斷遍知所遍知，九應分別。謂意等九根，若有漏是斷遍知所遍知，若無漏非斷遍知所遍知。幾應斷等者，十應斷，三不應斷，九應分別。謂意等九根，若有漏是應斷，若無漏不應斷。幾應修等者，八應修，八不應修，六應分別。謂意根，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。樂、苦、喜、舍根亦爾。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。幾染污等者，十六不染污，六應分別。謂意根，或染污，或不染污。云何染污？謂有覆意根。云何不染污？謂無覆意根。樂、苦、喜、憂、舍根亦爾。幾果非有果等者，一切是果亦有果。幾有執受等者，十五無執受，七應分別。謂眼根，或有執受、或無執受。云何有執受？謂自體所攝眼根。云何無執受？謂非自體所攝眼根。餘六色根亦爾。幾大種所造等者，七大種所造，十五非大種所造。幾有上等者，一切是有上。幾是有等者，十是有，三非有，九應分別。謂意等九根，若有漏是有

【現代漢語翻譯】現代漢語譯本『內處攝等者』，八個屬於內處所攝，十一個屬於外處所攝，三個應分別。即未知當知根（Anajnatavijnapakatindriya，指預流果向的根）、已知根（Ajnatindriya，指預流果的根）、具知根（Ajnavindriya，指阿羅漢的根），這些所攝的心、意識屬於內處所攝，其餘都屬於外處所攝。『幾智遍知所遍知等者』，一切都是智遍知所遍知。

『此二十二根，幾斷遍知所遍知等者』，十個是斷遍知所遍知，三個不是斷遍知所遍知，九個應分別。即意等九根，如果有漏則是斷遍知所遍知，如果無漏則不是斷遍知所遍知。『幾應斷等者』，十個應斷，三個不應斷，九個應分別。即意等九根，如果有漏則是應斷，如果無漏則是不應斷。『幾應修等者』，八個應修，八個不應修，六個應分別。即意根，或者應修，或者不應修。什麼是應修？即善意根。什麼是不應修？即不善、無記意根。樂根、苦根、喜根、舍根也是如此。憂根，或者應修，或者不應修。什麼是應修？即善憂根。什麼是不應修？即不善憂根。『幾染污等者』，十六個不染污，六個應分別。即意根，或者染污，或者不染污。什麼是染污？即有覆意根。什麼是不染污？即無覆意根。樂根、苦根、喜根、憂根、舍根也是如此。『幾果非有果等者』，一切都是果也是有果。『幾有執受等者』，十五個無執受，七個應分別。即眼根，或者有執受，或者無執受。什麼是有執受？即自體所攝的眼根。什麼是無執受？即非自體所攝的眼根。其餘六個色根也是如此。『幾大種所造等者』，七個是大種所造，十五個非大種所造。『幾有上等者』，一切都是有上。『幾是有等者』，十個是有，三個非有，九個應分別。即意等九根，如果有漏則是有。

【English Translation】 English version 『Regarding what is included in the internal spheres, etc.』: Eight are included in the internal spheres, eleven are included in the external spheres, and three should be distinguished. Namely, the Anajnatavijnapakatindriya (the faculty of 'not-yet-knowing-one-will-know', referring to the path of Stream-entry), the Ajnatindriya (the faculty of 'knowing', referring to the fruit of Stream-entry), and the Ajnavindriya (the faculty of 'having-known', referring to an Arhat), the mind and consciousness included in these are included in the internal spheres, and the rest are all included in the external spheres. 『Regarding how many are known by knowledge, completely known, and what is completely known, etc.』: Everything is known by knowledge and completely known.

『Of these twenty-two faculties, how many are completely known by abandonment, and what is completely known, etc.』: Ten are completely known by abandonment, three are not completely known by abandonment, and nine should be distinguished. Namely, the nine faculties beginning with the mind faculty: if they are with outflows (asrava), then they are completely known by abandonment; if they are without outflows, then they are not completely known by abandonment. 『Regarding how many should be abandoned, etc.』: Ten should be abandoned, three should not be abandoned, and nine should be distinguished. Namely, the nine faculties beginning with the mind faculty: if they are with outflows, then they should be abandoned; if they are without outflows, then they should not be abandoned. 『Regarding how many should be cultivated, etc.』: Eight should be cultivated, eight should not be cultivated, and six should be distinguished. Namely, the mind faculty: it should either be cultivated or not be cultivated. What should be cultivated? Namely, the wholesome mind faculty. What should not be cultivated? Namely, the unwholesome and neutral mind faculty. The faculties of pleasure, pain, joy, and equanimity are also like this. The faculty of sorrow: it should either be cultivated or not be cultivated. What should be cultivated? Namely, the wholesome sorrow faculty. What should not be cultivated? Namely, the unwholesome sorrow faculty. 『Regarding how many are defiled, etc.』: Sixteen are not defiled, and six should be distinguished. Namely, the mind faculty: it is either defiled or not defiled. What is defiled? Namely, the mind faculty that is obscured. What is not defiled? Namely, the mind faculty that is not obscured. The faculties of pleasure, pain, joy, sorrow, and equanimity are also like this. 『Regarding how many are results and have results, etc.』: Everything is a result and also has a result. 『Regarding how many have appropriation, etc.』: Fifteen have no appropriation, and seven should be distinguished. Namely, the eye faculty: it either has appropriation or does not have appropriation. What has appropriation? Namely, the eye faculty included in the self-entity. What does not have appropriation? Namely, the eye faculty not included in the self-entity. The other six sense faculties of form are also like this. 『Regarding how many are made by the great elements, etc.』: Seven are made by the great elements, and fifteen are not made by the great elements. 『Regarding how many are surpassed, etc.』: Everything is surpassed. 『Regarding how many exist, etc.』: Ten exist, three do not exist, and nine should be distinguished. Namely, the nine faculties beginning with the mind faculty: if they are with outflows, then they exist.

，若無漏非有。幾因相應等者，八因不相應，十四因相應。

此二十二根，與六善處相攝者，應作四句。或善處非根，謂善色蘊想蘊，及根所不攝善行蘊並擇滅。或根非善處，謂八根及六根少分。或善處亦根，謂八根及六根少分。或非善處非根，謂不善色蘊行蘊，不善無記想蘊，及根所不攝色蘊行蘊並虛空非擇滅。與五不善處相攝者，應作四句。或不善處非根，謂不善色想行蘊。或根非不善處，謂十六根及六根少分。或不善處亦根，謂六根少分。或非不善處非根，謂善色蘊，善無記想蘊，根所不攝善無記行蘊，及根所不攝無記色蘊並無為法。與七無記處相攝者，應作四句。或無記處非根，謂無記想蘊，及根所不攝無記色蘊行蘊，並虛空非擇滅。或根非無記處，謂九根及五根少分。或無記處亦根，謂八根及五根少分。或非無記處非根，謂善不善色蘊想蘊，不善行蘊，及根所不攝善行蘊並擇滅。與三漏處相攝者，互不相攝。與五有漏處相攝者，應作四句。或有漏處非根，謂有漏想蘊，及根所不攝有漏色蘊行蘊。或根非有漏處，謂三根及九根少分。或有漏處亦根，謂十根及九根少分。或非有漏處非根，謂無漏色蘊想蘊，及根所不攝無漏行蘊並三無為。與八無漏處相攝者，應作四句。或無漏處非根，謂無漏色蘊想蘊，及

根所不攝無漏行蘊並三無為。或根非無漏處，謂十根及九根少分。或無漏處亦根，謂三根及九根少分。或非無漏處非根，謂有漏想蘊，及根所不攝有漏色蘊行蘊。幾過去等者，一切或過去或未來或現前。幾善等者，八善，八無記，六應分別。謂意根，或善、或不善、或無記。云何善？謂善作意相應意根。云何不善？謂不善作意相應意根。云何無記？謂無記作意相應意根。樂、苦、喜、舍根亦爾。憂根，或善、或不善。云何善？謂善作意相應憂根。云何不善？謂不善作意相應憂根。幾欲界系等者，四欲界系，三不繫，十五應分別。謂眼根，或欲界系、或色界系。云何欲界系？謂欲界大種所造眼根。云何色界系？謂色界大種所造眼根。耳、鼻、舌、身根亦爾。命根，或欲界系、或色界系、或無色界系。云何欲界系？謂欲界壽。云何色界系？謂色界壽。云何無色界系？謂無色界壽。意根，或欲界系、或色界系、或無色界系、或不繫。云何欲界系、謂欲界作意相應意根。云何色界系、謂色界作意相應意根。云何無色界系、謂無色界作意相應意根。云何不繫、謂無漏作意相應意根。舍及信等五根亦爾。樂根，或欲界系、或色界系、或不繫。云何欲界系？謂欲界作意相應樂根。云何色界系？謂色界作意相應樂根。云何不繫？謂無漏

【現代漢語翻譯】現代漢語譯本：不由根所包含的無漏行蘊（An aggregate of mental formations that is unconditioned and not included within the sense faculties）以及三種無為法（Three unconditioned dharmas）。或者，屬於根但不是無漏的，指十根（Ten sense faculties）以及九根（Nine sense faculties）的小部分。或者，屬於無漏但也是根的，指三根（Three sense faculties）以及九根（Nine sense faculties）的小部分。或者，既不是無漏也不是根的，指有漏想蘊（Conditioned aggregate of perception），以及不由根所包含的有漏色蘊（Conditioned aggregate of form）和行蘊（Conditioned aggregate of mental formations）。有多少是過去等？一切都是過去、未來或現在。有多少是善等？八個是善，八個是無記，六個應該分別。意根（Mind faculty），或者是善、或者是不善、或者是無記。什麼是善？指與善作意（Wholesome attention）相應的意根。什麼是不善？指與不善作意（Unwholesome attention）相應的意根。什麼是無記？指與無記作意（Neutral attention）相應的意根。樂根（Pleasure faculty）、苦根（Pain faculty）、喜根（Joy faculty）、舍根（Equanimity faculty）也是如此。憂根（Sorrow faculty），或者是善、或者是不善。什麼是善？指與善作意相應的憂根。什麼是不善？指與不善作意相應的憂根。有多少屬於欲界系等？四個屬於欲界系（Desire realm），三個不屬於任何界系，十五個應該分別。眼根（Eye faculty），或者屬於欲界系、或者屬於界系（Form realm）。什麼是欲界系？指欲界四大種（Four great elements）所造的眼根。什麼是界系？指界四大種所造的眼根。耳根（Ear faculty）、鼻根（Nose faculty）、舌根（Tongue faculty）、身根（Body faculty）也是如此。命根（Life faculty），或者屬於欲界系、或者屬於界系、或者屬於無界系（Formless realm）。什麼是欲界系？指欲界的壽命。什麼是界系？指界的壽命。什麼是無界系？指無界的壽命。意根，或者屬於欲界系、或者屬於界系、或者屬於無界系、或者不屬於任何界系。什麼是欲界系？指與欲界作意相應的意根。什麼是界系？指與界作意相應的意根。什麼是無界系？指與無界作意相應的意根。什麼是不屬於任何界系？指與無漏作意相應的意根。舍根（Equanimity faculty）以及信根（Faith faculty）等五根也是如此。樂根，或者屬於欲界系、或者屬於界系、或者不屬於任何界系。什麼是欲界系？指與欲界作意相應的樂根。什麼是界系？指與界作意相應的樂根。什麼是不屬於任何界系？指與無漏作意相應的樂根。

【English Translation】 English version: Unconditioned aggregates of mental formations not included within the sense faculties, along with the three unconditioned dharmas. Alternatively, that which is a sense faculty but not unconditioned refers to the ten sense faculties and a small portion of the nine sense faculties. Alternatively, that which is unconditioned and also a sense faculty refers to the three sense faculties and a small portion of the nine sense faculties. Alternatively, that which is neither unconditioned nor a sense faculty refers to conditioned aggregates of perception, and conditioned aggregates of form and mental formations not included within the sense faculties. How many are past, etc.? All are either past, future, or present. How many are wholesome, etc.? Eight are wholesome, eight are neutral, and six should be distinguished. The mind faculty is either wholesome, unwholesome, or neutral. What is wholesome? The mind faculty associated with wholesome attention. What is unwholesome? The mind faculty associated with unwholesome attention. What is neutral? The mind faculty associated with neutral attention. The pleasure faculty, pain faculty, joy faculty, and equanimity faculty are also like this. The sorrow faculty is either wholesome or unwholesome. What is wholesome? The sorrow faculty associated with wholesome attention. What is unwholesome? The sorrow faculty associated with unwholesome attention. How many belong to the desire realm, etc.? Four belong to the desire realm, three do not belong to any realm, and fifteen should be distinguished. The eye faculty either belongs to the desire realm or the form realm. What belongs to the desire realm? The eye faculty produced by the four great elements of the desire realm. What belongs to the form realm? The eye faculty produced by the four great elements of the form realm. The ear faculty, nose faculty, tongue faculty, and body faculty are also like this. The life faculty either belongs to the desire realm, the form realm, or the formless realm. What belongs to the desire realm? The lifespan of the desire realm. What belongs to the form realm? The lifespan of the form realm. What belongs to the formless realm? The lifespan of the formless realm. The mind faculty either belongs to the desire realm, the form realm, the formless realm, or does not belong to any realm. What belongs to the desire realm? The mind faculty associated with attention in the desire realm. What belongs to the form realm? The mind faculty associated with attention in the form realm. What belongs to the formless realm? The mind faculty associated with attention in the formless realm. What does not belong to any realm? The mind faculty associated with unconditioned attention. The equanimity faculty and the five faculties beginning with the faith faculty are also like this. The pleasure faculty either belongs to the desire realm or the form realm or does not belong to any realm. What belongs to the desire realm? The pleasure faculty associated with attention in the desire realm. What belongs to the form realm? The pleasure faculty associated with attention in the form realm. What does not belong to any realm? The pleasure faculty associated with unconditioned attention.

作意相應樂根。喜根亦爾。幾學等者，二學，一無學，十非學非無學，九應分別。謂意根，或學、或無學、或非學非無學。云何學？謂學作意相應意根。云何無學？謂無學作意相應意根。云何非學非無學？謂有漏作意相應意根。樂、喜、舍、信等五根亦爾。

此二十二根，幾見所斷等者，九修所斷，三非所斷，十應分別。謂意根，或見所斷、或修所斷、或非所斷。云何見所斷？謂意根隨信隨法行現觀邊忍所斷。此復云何？謂見所斷八十八隨眠相應意根。云何修所斷？謂意根學見跡修所斷。此復云何？謂修所斷十隨眠相應意根及不染污有漏意根。云何非所斷？謂無漏意根。舍根亦爾。樂根，或見所斷、或修所斷、或非所斷。云何見所斷？謂樂根隨信隨法行現觀邊忍所斷。此復云何？謂見所斷二十八隨眠相應樂根。云何修所斷？謂樂根學見跡修所斷。此復云何？謂修所斷五隨眠相應樂根及不染污有漏樂根。云何非所斷？謂無漏樂根。喜根，或見所斷、或修所斷、或非所斷。云何見所斷？謂喜根隨信隨法行現觀邊忍所斷。此復云何？謂見所斷五十二隨眠相應喜根。云何修所斷？謂善根學見跡修所斷。此復云何？謂修所斷六隨眠相應喜根及不染污有漏喜根。云何非所斷？謂無漏喜根。憂根，或見所斷、或修所斷。云何見

所斷？謂憂根隨信隨法行現觀邊忍所斷。此復云何？謂見所斷十六隨眠相應憂根。云何修所斷？謂憂根學見跡修所斷。此復云何？謂修所斷二隨眠相應憂根及不染污憂根。信等五根，若有漏修所斷，若無漏非所斷。幾非心等者，八非心非心所非心相應，十是心所與心相應，一唯是心，三應分別。謂三無漏根所攝八根，是心所與心相應；一根唯是心。幾隨心轉非受相應等者，五隨心轉非受相應，一受相應非隨心轉，五隨心轉亦受相應，八非隨心轉非受相應，三應分別。謂三無漏根所攝三根隨心轉非受相應，一根受相應非隨心轉，五根隨心轉亦受相應。幾隨心轉非想行相應等者，一想相應非隨心轉，十隨心轉亦想相應，八非隨心轉非想相應，三應分別。謂三無漏根所攝八根隨心轉亦想相應，一根想相應非隨心轉，一行相應非隨心轉，十隨心轉亦行相應，除其自性，八非隨心轉非行相應，三應分別。謂三無漏根所攝，一行相應非隨心轉，八隨心轉亦行相應，除其自性。幾隨尋轉非伺相應等者，二有尋有伺，八無尋無伺，十二應分別。謂意根，或有尋有伺、或無尋唯伺、或無尋無伺。云何有尋有伺？謂有尋有伺作意相應意根。云何無尋惟伺？謂無尋唯伺作意相應意根。云何無尋無伺？謂無尋無伺作意相應意根。舍根、信等五根

【現代漢語翻譯】現代漢語譯本所斷為何？指的是憂根（duhkhendriya，憂苦之根）隨信根（sraddhendriya，信之根）、隨法根（dharmendriya，法之根）而行，在現觀邊忍（ksanty-anulomiki，順忍）所斷除的部分。這又是指什麼呢？指的是見道所斷的十六種隨眠（anusaya，煩惱的潛在形式）相應的憂根。什麼是修道所斷？指的是憂根在學道（saiksa-marga，有學之道）和見跡（drsta-pada，已見真諦者）中，通過修道所斷除的部分。這又是指什麼呢？指的是修道所斷的兩種隨眠相應的憂根，以及不染污的憂根。信根等五根，如果是有漏的，則是修道所斷；如果是無漏的，則不是修道所斷。哪些不是心、不是心所、不是心相應的呢？有八種不是心、不是心所、不是心相應的；有十種是心所，與心相應；有一種唯是心；有三種應當分別。指的是三無漏根（anāsravendriya，無漏根）所攝的八根，是心所，與心相應；一種根唯是心。哪些是隨心轉，不是受相應的呢？有五種是隨心轉，不是受相應的；有一種是受相應，不是隨心轉的；有五種是隨心轉，也是受相應的；有八種不是隨心轉，也不是受相應的；有三種應當分別。指的是三無漏根所攝的三根，是隨心轉，不是受相應的；一種根是受相應，不是隨心轉的；五種根是隨心轉，也是受相應的。哪些是隨心轉，不是想行相應的呢？有一種是想相應，不是隨心轉的；有十種是隨心轉，也是想相應的；有八種不是隨心轉，也不是想相應的；有三種應當分別。指的是三無漏根所攝的八根，是隨心轉，也是想相應的；一種根是想相應，不是隨心轉的；有一種是行相應，不是隨心轉的；有十種是隨心轉，也是行相應的，除了其自性；有八種不是隨心轉，也不是行相應的；有三種應當分別。指的是三無漏根所攝，一種是行相應，不是隨心轉的；八種是隨心轉，也是行相應的，除了其自性。哪些是隨尋轉，不是伺相應的呢？有兩種是有尋有伺的，有八種是無尋無伺的，有十二種應當分別。指的是意根（manendriya，意之根），或者是有尋有伺的，或者是無尋唯伺的，或者是無尋無伺的。什麼是有尋有伺的呢？指的是與有尋有伺作意（savitarka-savicara-manasikara，有尋有伺的作意）相應的意根。什麼是無尋唯伺的呢？指的是與無尋唯伺作意（avitarka-vicara-matra-manasikara，無尋唯伺的作意）相應的意根。什麼是無尋無伺的呢？指的是與無尋無伺作意（avitarka-avicara-manasikara，無尋無伺的作意）相應的意根。舍根（upekhendriya，舍之根）、信根等五根。

【English Translation】 English version What is severed? It refers to the root of sorrow (duhkhendriya, root of suffering) that follows the root of faith (sraddhendriya, root of faith), follows the root of dharma (dharmendriya, root of dharma), and is severed at the stage of acceptance of the moment of observation (ksanty-anulomiki, moment of acceptance). What does this refer to? It refers to the root of sorrow associated with the sixteen latent tendencies (anusaya, underlying tendencies) that are severed by seeing. What is severed by cultivation? It refers to the root of sorrow that is severed by cultivation in the path of learning (saiksa-marga, path of training) and in those who have seen the truth (drsta-pada, those who have seen). What does this refer to? It refers to the root of sorrow associated with the two latent tendencies that are severed by cultivation, and the root of sorrow that is not defiled. The five roots, such as the root of faith, if they are with outflows, are severed by cultivation; if they are without outflows, they are not severed. Which are not mind, not mental factors, and not associated with mind? Eight are not mind, not mental factors, and not associated with mind; ten are mental factors and associated with mind; one is only mind; three should be distinguished. It refers to the eight roots included in the three roots without outflows (anāsravendriya, roots without outflows), which are mental factors and associated with mind; one root is only mind. Which follow the mind and are not associated with feeling? Five follow the mind and are not associated with feeling; one is associated with feeling and does not follow the mind; five follow the mind and are also associated with feeling; eight do not follow the mind and are not associated with feeling; three should be distinguished. It refers to the three roots included in the three roots without outflows, which follow the mind and are not associated with feeling; one root is associated with feeling and does not follow the mind; five roots follow the mind and are also associated with feeling. Which follow the mind and are not associated with perception and volition? One is associated with perception and does not follow the mind; ten follow the mind and are also associated with perception; eight do not follow the mind and are not associated with perception; three should be distinguished. It refers to the eight roots included in the three roots without outflows, which follow the mind and are also associated with perception; one root is associated with perception and does not follow the mind; one is associated with volition and does not follow the mind; ten follow the mind and are also associated with volition, except for its own nature; eight do not follow the mind and are not associated with volition; three should be distinguished. It refers to the three roots included in the three roots without outflows, one is associated with volition and does not follow the mind; eight follow the mind and are also associated with volition, except for its own nature. Which follow initial application and are not associated with sustained application? Two have initial and sustained application, eight have neither initial nor sustained application, twelve should be distinguished. It refers to the root of mind (manendriya, root of mind), which may have initial and sustained application, or only sustained application without initial application, or neither initial nor sustained application. What has initial and sustained application? It refers to the root of mind associated with attention with initial and sustained application (savitarka-savicara-manasikara, attention with initial and sustained application). What has only sustained application without initial application? It refers to the root of mind associated with attention with only sustained application without initial application (avitarka-vicara-matra-manasikara, attention with only sustained application). What has neither initial nor sustained application? It refers to the root of mind associated with attention with neither initial nor sustained application (avitarka-avicara-manasikara, attention with neither initial nor sustained application). The root of equanimity (upekhendriya, root of equanimity), the five roots such as the root of faith.

、三無漏根亦爾。樂根，或有尋有伺、或無尋無伺。云何有尋有伺？謂有尋有伺作意相應樂根。云何無尋無伺？謂無尋無伺作意相應樂根。喜根亦爾。幾見非見處等者，一見亦見處，九見處非見，十二應分別。謂意根，若有漏是見處非見，若無漏非見非見處。樂喜舍根、信等四根亦爾。慧根有四句。或見非見處，謂盡無生智所不攝無漏慧根。或見處非見，謂見所不攝有漏慧根。或見亦見處，謂世間正見。或非見非見處，謂見所不攝無漏慧根。未知當知根、已知根所攝慧是見非見處，余皆非見非見處。具知根所攝盡無生智所不攝慧根是見非見處，余非見非見處。幾有身見為因非有身見因等者，十六非有身見為因非有身見因，六應分別。謂意根，或有身見為因非有身見因、或有身見為因亦有身見因、或非有身見為因非有身見因。有身見為因非有身見因者，謂除過去現在見苦所斷隨眠相應意根，亦除過去現在見集所斷遍行隨眠相應意根，亦除未來有身見相應意根，諸餘染污意根。有身見為因亦有身見因者，謂前所除意根。非有身見為因非有身見因者，謂不染污意根。樂、喜、舍根亦爾。苦根，若染污有身見為因非有身見因、若不染污非有身見為因非有身見因。憂根，或有身見為因非有身見因、或有身見為因亦有身見因、或非

有身見為因非有身見因。有身見為因非有身見因者，謂除過去現在見苦所斷隨眠相應憂根，及除過去現在見集所斷遍行隨眠相應憂根，諸餘染污憂根。有身見為因亦有身見因者，謂前所除憂根。非有身見為因非有身見因者，謂不染污憂根。幾業非業異熟等者，一是業異熟非業，九非業非業異熟，十二應分別。謂眼根，或是業異熟非業、或非業非業異熟。是業異熟非業者，謂異熟生眼根，余眼根非業非業異熟。耳鼻舌身、女男根、意樂苦喜舍根亦爾。幾業非隨業轉等者，八非業非隨業轉，十四隨業轉非業。幾所造色非有見色等者，七是所造色非有見色，十五非所造色非有見色。

此二十二根，幾所造色非有對色等者，七是所造色亦有對色，十五非所造色非有對色。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，八是善亦善為因，十四應分別。謂眼根，或善為因非善、或非善非善為因。善為因非善者，謂善異熟生眼根，諸餘眼根非善非善為因。耳鼻舌身女男命根亦爾。意根，或善為因非善、或是善亦善為因、或非善非善為因。善為因非善者，謂善異熟生意根。是善亦善為因者，謂善意根。非善非善為因者，謂除善異熟生意根諸餘無記不善意根。樂喜舍根亦爾。苦根，或是善亦善為因、或非善

【現代漢語翻譯】現代漢語譯本：『有身見』（Sakkāya-diṭṭhi，認為五蘊和合的身體是「我」的邪見）為因，並非『有身見』為因的情況：是指除了過去和現在見苦所斷的隨眠（Anusaya，煩惱的潛在傾向）相應的憂根（Dukkhendriya，痛苦的感受），以及除了過去和現在見集所斷的遍行隨眠相應的憂根之外，其餘的染污憂根。『有身見』為因，也是『有身見』因的情況：是指前面所排除的憂根。非『有身見』為因，也非『有身見』因的情況：是指不染污的憂根。有多少是業（Karma，行為）而非業異熟（Vipāka，業的果報）等情況：一種是業異熟而非業，九種是非業也非業異熟，十二種應該分別說明。所謂眼根（Cakkhundriya，視覺器官），或者是業異熟而非業，或者是非業也非業異熟。是業異熟而非業的情況，是指異熟所生的眼根，其餘的眼根是非業也非業異熟。耳根（Sotindriya，聽覺器官）、鼻根（Ghānindriya，嗅覺器官）、舌根（Jivhindriya，味覺器官）、身根（Kāyindriya，觸覺器官）、女根（Itthindriya，女性性器官）、男根（Purisindriya，男性性器官）、意樂根（Somanassindriya，喜悅的感受）、苦根（Dukkhendriya，痛苦的感受）、喜根（Upekkhindriya，舍的感受）也是如此。有多少是業而非隨業轉（Karmānuga，隨業力而轉變）等情況：八種是非業也非隨業轉，十四種是隨業轉而非業。有多少是所造色（Upādā rūpa，四大種所造的色法）而非有見色（Sanidassana rūpa，可見的色法）等情況：七種是所造色而非有見色，十五種非所造色也非有見色。這二十二根中，有多少是所造色而非有對色（Sappaṭigha rūpa，有對礙的色法）等情況：七種是所造色也是有對色，十五種非所造色也非有對色。有多少是難見故甚深（Duddasa gambhira，因為難以見到而深奧）等情況：一切都是難見故甚深，因為甚深故難見。有多少是善（Kusala，善行）而非善為因（Kusalahetuka，以善為因）等情況：八種是善也是善為因，十四種應該分別說明。所謂眼根，或者是善為因而非善，或者是非善也非善為因。善為因而非善的情況，是指善的異熟所生的眼根，其餘的眼根是非善也非善為因。耳根、鼻根、舌根、身根、女根、男根、命根（Jīvitindriya，生命力）也是如此。意根（Manindriya，心意器官），或者是善為因而非善，或者是善也是善為因，或者是非善也非善為因。善為因而非善的情況，是指善的異熟所生的意根。是善也是善為因的情況，是指善的意根。非善也非善為因的情況，是指除了善的異熟所生的意根之外，其餘的無記（不善不惡的狀態）和不善的意根。樂根（Sukhindriya，快樂的感受）、喜根、舍根也是如此。苦根，或者是善也是善為因，或者是非善。

【English Translation】 English version: 『Sakkāya-diṭṭhi』 (self-view, the false view that the aggregate of the five skandhas is 『I』) as a cause, and not 『Sakkāya-diṭṭhi』 as a cause: This refers to all defiled feelings of pain (Dukkhendriya), except for the feelings of pain associated with the latent tendencies (Anusaya) severed by seeing suffering in the past and present, and except for the feelings of pain associated with the pervasive latent tendencies severed by seeing the origin in the past and present. 『Sakkāya-diṭṭhi』 as a cause, and also 『Sakkāya-diṭṭhi』 as a cause: This refers to the feelings of pain that were previously excluded. Not 『Sakkāya-diṭṭhi』 as a cause, and also not 『Sakkāya-diṭṭhi』 as a cause: This refers to undefiled feelings of pain. How many are Karma (action) and not the result of Karma (Vipāka)? One is the result of Karma and not Karma, nine are neither Karma nor the result of Karma, and twelve should be distinguished. The eye faculty (Cakkhundriya, visual organ) is either the result of Karma and not Karma, or neither Karma nor the result of Karma. The case that is the result of Karma and not Karma refers to the eye faculty born from the result of Karma; the remaining eye faculties are neither Karma nor the result of Karma. The same applies to the ear faculty (Sotindriya, auditory organ), nose faculty (Ghānindriya, olfactory organ), tongue faculty (Jivhindriya, gustatory organ), body faculty (Kāyindriya, tactile organ), female faculty (Itthindriya, female sex organ), male faculty (Purisindriya, male sex organ), faculty of joy (Somanassindriya, feeling of joy), faculty of pain (Dukkhendriya, feeling of pain), and faculty of equanimity (Upekkhindriya, feeling of equanimity). How many are Karma and not transformed by Karma (Karmānuga, transformed by the force of Karma)? Eight are neither Karma nor transformed by Karma, and fourteen are transformed by Karma and not Karma. How many are derived materiality (Upādā rūpa, materiality derived from the four great elements) and not visible materiality (Sanidassana rūpa, visible materiality)? Seven are derived materiality and not visible materiality, and fifteen are neither derived materiality nor visible materiality. Of these twenty-two faculties, how many are derived materiality and not resistant materiality (Sappaṭigha rūpa, materiality with resistance)? Seven are derived materiality and also resistant materiality, and fifteen are neither derived materiality nor resistant materiality. How many are difficult to see and profound (Duddasa gambhira, profound because difficult to see)? All are difficult to see and profound, profound because difficult to see. How many are wholesome (Kusala, virtuous) and not with wholesome as a cause (Kusalahetuka, with wholesome as a cause)? Eight are wholesome and also with wholesome as a cause, and fourteen should be distinguished. The eye faculty is either with wholesome as a cause and not wholesome, or neither wholesome nor with wholesome as a cause. The case that is with wholesome as a cause and not wholesome refers to the eye faculty born from the result of wholesome; the remaining eye faculties are neither wholesome nor with wholesome as a cause. The same applies to the ear faculty, nose faculty, tongue faculty, body faculty, female faculty, male faculty, and life faculty (Jīvitindriya, life force). The mind faculty (Manindriya, mental organ) is either with wholesome as a cause and not wholesome, or wholesome and also with wholesome as a cause, or neither wholesome nor with wholesome as a cause. The case that is with wholesome as a cause and not wholesome refers to the mind faculty born from the result of wholesome. The case that is wholesome and also with wholesome as a cause refers to the wholesome mind faculty. The case that is neither wholesome nor with wholesome as a cause refers to the remaining neutral (neither unwholesome nor wholesome) and unwholesome mind faculties, except for the mind faculty born from the result of wholesome. The same applies to the faculty of pleasure (Sukhindriya, feeling of pleasure), faculty of joy, and faculty of equanimity. The faculty of pain is either wholesome and also with wholesome as a cause, or not wholesome.

非善為因。是善亦善為因者，謂善苦根。非善非善為因者，謂不善無記苦根。憂根，或是善亦善為因、或非善非善為因。是善亦善為因者，謂善憂根。非善非善為因者，謂不善憂根。幾不善非不善為因等者，八非不善非不善為因，十四應分別。謂眼根，或不善為因非不善、或非不善非不善為因。不善為因非不善者，不善異熟生眼根，諸餘眼根非不善非不善為因。耳鼻舌身、女男命根亦爾。意根，或不善為因非不善、或不善亦不善為因、或非不善非不善為因。不善為因非不善者，謂不善異熟生意根，及欲界繫有身見邊執見相應意根。不善亦不善為因者，謂不善意根。非不善非不善為因者，謂除不善異熟生意根，及除欲界繫有身見邊執見相應意根，諸餘無記及善意根。樂根，或不善亦不善為因、或非不善非不善為因。不善亦不善為因者，謂不善樂根。非不善非不善為因者，謂善、無記樂根。苦根，或不善為因非不善、或不善亦不善為因、或非不善非不善為因。不善為因非不善者，謂異熟生苦根。不善亦不善為因者，謂不善苦根。非不善非不善為因者，謂除異熟生苦根，諸餘無記及善苦根。喜根，或不善為因非不善、或不善亦不善為因、或非不善非不善為因。不善為因非不善者，謂欲界繫有身見邊執見相應喜根。不善亦不善

【現代漢語翻譯】現代漢語譯本『非善為因』：不是善作為因。『是善亦善為因者』：是善也作為善的因，指的是善的苦根（duhkha-indriya）。『非善非善為因者』：不是善也不是不善作為因，指的是不善和無記的苦根。『憂根』（daurmanasya-indriya）：憂根，或者『是善亦善為因』，或者『非善非善為因』。『是善亦善為因者』：是善也作為善的因，指的是善的憂根。『非善非善為因者』：不是善也不是不善作為因，指的是不善的憂根。『幾不善非不善為因等者』：有多少不是不善也不是不善作為因等等？八個不是不善也不是不善作為因，十四個應該分別說明。指的是眼根（caksu-indriya），或者不善作為因但不是不善，或者不是不善也不是不善作為因。『不善為因非不善者』：不善作為因但不是不善，指的是不善的異熟生眼根，其餘的眼根不是不善也不是不善作為因。耳根（srotra-indriya）、鼻根（ghrana-indriya）、舌根（jihva-indriya）、身根（kaya-indriya）、女根（strī-indriya）、男根（purusa-indriya）、命根（jīvita-indriya）也是如此。『意根』（manas-indriya）：意根，或者不善作為因但不是不善，或者不善也作為不善的因，或者不是不善也不是不善作為因。『不善為因非不善者』：不善作為因但不是不善，指的是不善的異熟生意根，以及欲界系的有身見（satkayadrsti）、邊執見（antagrahadrsti）相應的意根。『不善亦不善為因者』：不善也作為不善的因，指的是不善的意根。『非不善非不善為因者』：不是不善也不是不善作為因，指的是除去不善的異熟生意根，以及除去欲界系的有身見、邊執見相應的意根，其餘的無記和善的意根。『樂根』（sukha-indriya）：樂根，或者不善也作為不善的因，或者不是不善也不是不善作為因。『不善亦不善為因者』：不善也作為不善的因，指的是不善的樂根。『非不善非不善為因者』：不是不善也不是不善作為因，指的是善和無記的樂根。『苦根』（duhkha-indriya）：苦根，或者不善作為因但不是不善，或者不善也作為不善的因，或者不是不善也不是不善作為因。『不善為因非不善者』：不善作為因但不是不善，指的是異熟生苦根。『不善亦不善為因者』：不善也作為不善的因，指的是不善的苦根。『非不善非不善為因者』：不是不善也不是不善作為因，指的是除去異熟生苦根，其餘的無記和善的苦根。『喜根』（saumanasya-indriya）：喜根，或者不善作為因但不是不善，或者不善也作為不善的因，或者不是不善也不是不善作為因。『不善為因非不善者』：不善作為因但不是不善，指的是欲界系的有身見、邊執見相應的喜根。『不善亦不善

【English Translation】 English version 'Not wholesome as a cause': not wholesome acting as a cause. 'Wholesome also as a wholesome cause': wholesome also acting as a wholesome cause, referring to wholesome suffering faculty (duhkha-indriya). 'Neither wholesome nor unwholesome as a cause': neither wholesome nor unwholesome acting as a cause, referring to unwholesome and neutral suffering faculty. 'Sorrow faculty' (daurmanasya-indriya): sorrow faculty, either 'wholesome also as a wholesome cause' or 'neither wholesome nor unwholesome as a cause'. 'Wholesome also as a wholesome cause': wholesome also acting as a wholesome cause, referring to wholesome sorrow faculty. 'Neither wholesome nor unwholesome as a cause': neither wholesome nor unwholesome acting as a cause, referring to unwholesome sorrow faculty. 'How many are neither unwholesome nor unwholesome as a cause, etc.?' Eight are neither unwholesome nor unwholesome as a cause, fourteen should be distinguished. Referring to eye faculty (caksu-indriya), either unwholesome as a cause but not unwholesome, or neither unwholesome nor unwholesome as a cause. 'Unwholesome as a cause but not unwholesome': unwholesome as a cause but not unwholesome, referring to the resultant eye faculty born of unwholesome karma; the remaining eye faculties are neither unwholesome nor unwholesome as a cause. The same applies to ear faculty (srotra-indriya), nose faculty (ghrana-indriya), tongue faculty (jihva-indriya), body faculty (kaya-indriya), female faculty (strī-indriya), male faculty (purusa-indriya), and life faculty (jīvita-indriya). 'Mind faculty' (manas-indriya): mind faculty, either unwholesome as a cause but not unwholesome, or unwholesome also as an unwholesome cause, or neither unwholesome nor unwholesome as a cause. 'Unwholesome as a cause but not unwholesome': unwholesome as a cause but not unwholesome, referring to the resultant mind faculty born of unwholesome karma, and the mind faculty associated with the view of self (satkayadrsti) and the view of extremes (antagrahadrsti) pertaining to the desire realm. 'Unwholesome also as an unwholesome cause': unwholesome also acting as an unwholesome cause, referring to the unwholesome mind faculty. 'Neither unwholesome nor unwholesome as a cause': neither unwholesome nor unwholesome acting as a cause, referring to the remaining neutral and wholesome mind faculties, excluding the resultant mind faculty born of unwholesome karma, and excluding the mind faculty associated with the view of self and the view of extremes pertaining to the desire realm. 'Pleasure faculty' (sukha-indriya): pleasure faculty, either unwholesome also as an unwholesome cause, or neither unwholesome nor unwholesome as a cause. 'Unwholesome also as an unwholesome cause': unwholesome also acting as an unwholesome cause, referring to the unwholesome pleasure faculty. 'Neither unwholesome nor unwholesome as a cause': neither unwholesome nor unwholesome acting as a cause, referring to wholesome and neutral pleasure faculties. 'Suffering faculty' (duhkha-indriya): suffering faculty, either unwholesome as a cause but not unwholesome, or unwholesome also as an unwholesome cause, or neither unwholesome nor unwholesome as a cause. 'Unwholesome as a cause but not unwholesome': unwholesome as a cause but not unwholesome, referring to the resultant suffering faculty. 'Unwholesome also as an unwholesome cause': unwholesome also acting as an unwholesome cause, referring to the unwholesome suffering faculty. 'Neither unwholesome nor unwholesome as a cause': neither unwholesome nor unwholesome acting as a cause, referring to the remaining neutral and wholesome suffering faculties, excluding the resultant suffering faculty. 'Joy faculty' (saumanasya-indriya): joy faculty, either unwholesome as a cause but not unwholesome, or unwholesome also as an unwholesome cause, or neither unwholesome nor unwholesome as a cause. 'Unwholesome as a cause but not unwholesome': unwholesome as a cause but not unwholesome, referring to the joy faculty associated with the view of self and the view of extremes pertaining to the desire realm. 'Unwholesome also as unwholesome

為因者，謂不善喜根。非不善非不善為因者，謂除欲界繫有身見邊執見相應喜根，諸餘無記及善喜根。舍根亦爾。憂根，或不善亦不善為因、或非不善非不善為因。不善亦不善為因者，謂不善憂根。非不善非不善為因者，謂善憂根。幾無記非無記為因等者，八無記亦無記為因，八非無記非無記為因，六應分別。謂意根，或無記為因非無記亦無記亦無記為因，或非無記非無記為因。無記為因非無記者，謂不善意根。無記亦無記為因者，謂無記意根。非無記非無記為因者，謂善意根。樂、苦、喜、舍根亦爾。憂根，或無記為因非無記、或非無記非無記為因。無記為因非無記者，謂不善憂根。非無記非無記為因者，謂善憂根。幾因緣非有因等者，一切是因緣亦有因。幾等無間非等無間緣等者，八非等無間非等無間緣，十四應分別。謂意根，或是等無間非等無間緣、或是等無間亦等無間緣、或非等無間非等無間緣。是等無間非等無間緣者，謂未來現前正起意根，及過去現在阿羅漢命終時意根。是等無間亦等無間緣者，謂除過去現在阿羅漢命終時意根，諸餘過去現在意根。非等無間非等無間緣者，謂除未來現前正起意根，諸餘未來意根。舍根亦爾。樂根，或是等無間非等無間緣、或是等無間亦等無間緣、或非等無間非等無間緣。

【現代漢語翻譯】現代漢語譯本：『為因』是指不善的喜根（pleasure faculty）。『非不善非不善為因』是指除了欲界系的有身見（belief in self）、邊執見（belief in extremes）相應的喜根之外，其餘的無記（neutral）和善的喜根。舍根（indifference faculty）也是如此。憂根（sorrow faculty），或者是不善也是不善為因，或者是非不善也不是不善為因。『不善也是不善為因』是指不善的憂根。『非不善也不是不善為因』是指善的憂根。『有幾種無記不是無記為因等』，八種無記也是無記為因，八種非無記也不是無記為因，六種應該分別。指的是意根（mind faculty），或者無記為因但不是無記也是無記為因，或者非無記也不是無記為因。『無記為因但不是無記』，指的是不善的意根。『無記也是無記為因』，指的是無記的意根。『非無記也不是無記為因』，指的是善的意根。樂根（happiness faculty）、苦根（pain faculty）、喜根、舍根也是如此。憂根，或者無記為因但不是無記，或者非無記也不是無記為因。『無記為因但不是無記』，指的是不善的憂根。『非無記也不是無記為因』，指的是善的憂根。『有幾種因緣不是有因等』，一切都是因緣也是有因。『有幾種等無間不是等無間緣等』，八種不是等無間也不是等無間緣，十四種應該分別。指的是意根，或者既是等無間但不是等無間緣，或者是等無間也是等無間緣，或者不是等無間也不是等無間緣。『是等無間但不是等無間緣』，指的是未來現前正生起的意根，以及過去現在阿羅漢（Arhat, enlightened being）命終時的意根。『是等無間也是等無間緣』，指的是除了過去現在阿羅漢命終時的意根之外，其餘的過去現在意根。『不是等無間也不是等無間緣』，指的是除了未來現前正生起的意根之外，其餘的未來意根。舍根也是如此。樂根，或者既是等無間但不是等無間緣，或者是等無間也是等無間緣，或者不是等無間也不是等無間緣。

【English Translation】 English version: 'Being a cause' refers to unwholesome pleasure faculty. 'Neither unwholesome nor not unwholesome being a cause' refers to all remaining neutral and wholesome pleasure faculties, except for the pleasure faculty associated with the belief in self (有身見, satkayadrishti) and the belief in extremes (邊執見, antagrahadrishti) within the desire realm. The indifference faculty (舍根, upeksha indriya) is similar. The sorrow faculty (憂根, domanassa indriya) is either unwholesome and also unwholesome as a cause, or neither unwholesome nor not unwholesome as a cause. 'Unwholesome and also unwholesome as a cause' refers to the unwholesome sorrow faculty. 'Neither unwholesome nor not unwholesome as a cause' refers to the wholesome sorrow faculty. 'How many neutral are not neutral as a cause, etc.?' Eight neutral are also neutral as a cause, eight are neither neutral nor not neutral as a cause, and six should be distinguished. This refers to the mind faculty (意根, mana indriya): either neutral as a cause but not neutral and also not neutral as a cause, or neither neutral nor not neutral as a cause. 'Neutral as a cause but not neutral' refers to the unwholesome mind faculty. 'Neutral and also neutral as a cause' refers to the neutral mind faculty. 'Neither neutral nor not neutral as a cause' refers to the wholesome mind faculty. The happiness faculty (樂根, sukha indriya), pain faculty (苦根, duhkha indriya), pleasure faculty, and indifference faculty are similar. The sorrow faculty is either neutral as a cause but not neutral, or neither neutral nor not neutral as a cause. 'Neutral as a cause but not neutral' refers to the unwholesome sorrow faculty. 'Neither neutral nor not neutral as a cause' refers to the wholesome sorrow faculty. 'How many conditions are not having a cause, etc.?' Everything is a condition and also has a cause. 'How many immediately preceding are not immediately preceding conditions, etc.?' Eight are neither immediately preceding nor immediately preceding conditions, and fourteen should be distinguished. This refers to the mind faculty: either immediately preceding but not an immediately preceding condition, or immediately preceding and also an immediately preceding condition, or neither immediately preceding nor an immediately preceding condition. 'Immediately preceding but not an immediately preceding condition' refers to the mind faculty arising in the future, and the mind faculty at the moment of death of an Arhat (阿羅漢, arhat, enlightened being) in the past and present. 'Immediately preceding and also an immediately preceding condition' refers to all remaining mind faculties in the past and present, except for the mind faculty at the moment of death of an Arhat in the past and present. 'Neither immediately preceding nor an immediately preceding condition' refers to all remaining mind faculties in the future, except for the mind faculty arising in the future. The indifference faculty is similar. The happiness faculty is either immediately preceding but not an immediately preceding condition, or immediately preceding and also an immediately preceding condition, or neither immediately preceding nor an immediately preceding condition.

是等無間非等無間緣者，謂未來現前正起樂根。是等無間亦等無間緣者，謂過去現在樂根。非等無間非等無間緣者，謂除未來現前正起樂根，諸餘未來樂根。苦喜憂根、信等五根、三無漏根亦爾。幾所緣緣非有所緣等者、八是所緣緣非有所緣、十四是所緣緣亦有所緣。幾增上緣亦有增上等者、一切是增上緣亦有增上。幾暴流非順暴流等者、十順暴流非暴流，三非暴流非順暴流，九應分別。謂意等九根，若有漏順暴流非暴流，若無漏非暴流非順暴流。

十二處者，謂眼處色處乃至意處法處。此十二處，幾有色等者，十有色，一無色，一應分別。謂法處，或有色、或無色。云何有色？謂法處所攝身語業。云何無色？謂余法處。幾有見等者？一有見，十一無見。幾有對等者，十有對，二無對。幾有漏等者，十有漏，二應分別。謂意處，或有漏、或無漏。云何有漏？謂有漏作意相應意處。云何無漏？謂無漏作意相應意處。法處，或有漏、或無漏。云何有漏？謂法處所攝有漏身語業及有漏受想行蘊。云何無漏？謂無漏身語業及無漏受想行蘊並無為法。幾有為等者，十一有為，一應分別，謂法處或有為或無為。云何有為？謂法處所攝身語業及受想行蘊。云何無為？謂虛空及二滅。幾有異熟等者，八無異熟，四應分別。謂色處

【現代漢語翻譯】現代漢語譯本：『是等無間非等無間緣』指的是未來正在生起的樂根（Sukha-indriya，快樂的感官能力）。『是等無間亦等無間緣』指的是過去和現在的樂根。『非等無間非等無間緣』指的是除了未來正在生起的樂根之外，其餘的未來樂根。苦根（Dukkha-indriya，痛苦的感官能力）、喜根（Somanassa-indriya，喜悅的感官能力）、憂根（Domanassa-indriya，憂愁的感官能力）、信等五根（Saddha-indriya等，信等五種感官能力）、以及三種無漏根（Anajatam-annassami-indriya等，三種無漏根）也是如此。有多少是所緣緣而非有所緣等呢？八種是所緣緣而非有所緣，十四種是所緣緣也是有所緣。有多少是增上緣也是有增上等呢？一切都是增上緣也是有增上。有多少是暴流（Ogha，煩惱之流）而非順暴流等呢？十種是順暴流而非暴流，三種既非暴流也非順暴流，九種應該分別說明。這九種是指意等九根（Mana-indriya等，意等九種感官能力），如果是有漏的，就是順暴流而非暴流；如果是無漏的，就既非暴流也非順暴流。

十二處（Ayatana，感官領域）指的是眼處（Cakkhu-ayatana，視覺領域）、色處（Rupa-ayatana，顏色和形狀的領域）乃至意處（Mano-ayatana，意識領域）、法處（Dhamma-ayatana，心理對象的領域）。這十二處中，有多少是有色等呢？十種是有色，一種是無色，一種應該分別說明。這指的是法處，或者是有色，或者是無色。什麼是有色呢？指的是法處所包含的身語業（Kaya-vacikarma，身語行為）。什麼是無色呢？指的是其餘的法處。有多少是有見等呢？一種是有見，十一種是無見。有多少是有對等呢？十種是有對，兩種是無對。有多少是有漏等呢？十種是有漏，兩種應該分別說明。這指的是意處，或者是有漏，或者是無漏。什麼是有漏呢？指的是與有漏作意（Manasikara，心理活動）相應的意處。什麼是無漏呢？指的是與無漏作意相應的意處。法處，或者是有漏，或者是無漏。什麼是有漏呢？指的是法處所包含的有漏身語業以及有漏的受（Vedana，感受）、想（Sanna，認知）、行蘊（Sankhara-khandha，心理構造）。什麼是無漏呢？指的是無漏的身語業以及無漏的受、想、行蘊，以及無為法（Asamskrta-dharma，非因緣和合的法）。有多少是有為等呢？十一種是有為，一種應該分別說明，這指的是法處，或者是有為，或者是無為。什麼是有為呢？指的是法處所包含的身語業以及受、想、行蘊。什麼是無為呢？指的是虛空（Akasa，空間）以及二滅（Nirodha，兩種滅盡）。有多少是有異熟等呢？八種是無異熟，四種應該分別說明。指的是色處

【English Translation】 English version: 'Sequential and non-immediate condition but not immediate condition' refers to the future Sukha-indriya (faculty of pleasure) that is currently arising. 'Sequential and immediate condition as well as immediate condition' refers to the past and present Sukha-indriya. 'Neither sequential and non-immediate condition nor immediate condition' refers to the remaining future Sukha-indriya, excluding the future Sukha-indriya that is currently arising. The same applies to Dukkha-indriya (faculty of pain), Somanassa-indriya (faculty of joy), Domanassa-indriya (faculty of sorrow), the five faculties beginning with Saddha-indriya (faculty of faith), and the three Anasrava-indriya (non-outflow faculties). How many are object-condition but not having an object, etc.? Eight are object-condition but not having an object, fourteen are both object-condition and having an object. How many are dominant condition and also having dominance, etc.? All are dominant condition and also having dominance. How many are floods (Ogha, torrents of defilements) but not conforming to the floods, etc.? Ten conform to the floods but are not floods, three are neither floods nor conforming to the floods, nine should be distinguished. These nine refer to the nine faculties beginning with Mano-indriya (faculty of mind); if they are with outflows, they conform to the floods but are not floods; if they are without outflows, they are neither floods nor conforming to the floods.

The twelve Ayatana (sense fields) refer to Cakkhu-ayatana (eye-field), Rupa-ayatana (form-field), up to Mano-ayatana (mind-field), and Dhamma-ayatana (dharma-field). Among these twelve fields, how many are with form, etc.? Ten are with form, one is without form, and one should be distinguished. This refers to the Dhamma-ayatana, which is either with form or without form. What is with form? It refers to Kaya-vacikarma (bodily and verbal actions) included in the Dhamma-ayatana. What is without form? It refers to the remaining Dhamma-ayatana. How many are visible, etc.? One is visible, eleven are invisible. How many are resistant, etc.? Ten are resistant, two are non-resistant. How many are with outflows, etc.? Ten are with outflows, two should be distinguished. This refers to the Mano-ayatana, which is either with outflows or without outflows. What is with outflows? It refers to the Mano-ayatana associated with Manasikara (attention) with outflows. What is without outflows? It refers to the Mano-ayatana associated with Manasikara without outflows. The Dhamma-ayatana is either with outflows or without outflows. What is with outflows? It refers to the Kaya-vacikarma with outflows included in the Dhamma-ayatana, as well as the Vedana (feeling), Sanna (perception), and Sankhara-khandha (mental formations) with outflows. What is without outflows? It refers to the Kaya-vacikarma without outflows, as well as the Vedana, Sanna, and Sankhara-khandha without outflows, and Asamskrta-dharma (unconditioned dharmas). How many are conditioned, etc.? Eleven are conditioned, one should be distinguished. This refers to the Dhamma-ayatana, which is either conditioned or unconditioned. What is conditioned? It refers to the Kaya-vacikarma included in the Dhamma-ayatana, as well as the Vedana, Sanna, and Sankhara-khandha. What is unconditioned? It refers to Akasa (space) and the two Nirodha (cessations). How many are with Vipaka (result), etc.? Eight are without Vipaka, four should be distinguished. This refers to the Rupa-ayatana (form-field).

，或有異熟、或無異熟。云何有異熟？謂善不善色處。云何無異熟？謂無記色處。聲處亦爾。意處，或有異熟、或無異熟。云何有異熟？謂不善？善有漏意處。云何無異熟？謂無記無漏意處。法處亦爾。幾是緣生等者，十一是緣生是因生是世攝，一應分別，謂法處若有為是緣生是因生是世攝，若無為非緣生非因生非世攝。幾色攝等者，十色攝，一名攝，一應分別。謂法處所攝身語業是色攝，余皆是名攝。幾內處攝等者，六是內處攝，六是外處攝。幾智遍知所遍知等者，一切是智遍知所遍知。

此十二處，幾斷遍知所遍知等者，十是斷遍知所遍知，二應分別。謂意法處，若有漏是斷遍知所遍知，若無漏非斷遍知所遍知。幾應斷等者，十應斷，二應分別。謂意法處，若有漏是應斷，若無漏不應斷。幾應修等者，八不應修，四應分別。謂色處，或應修、或不應修。云何應修？謂善色處。云何不應修？謂不善、無記色處。聲處、意處亦爾。法處，或應修、或不應修。云何應修？謂善有為法處。云何不應修？謂不善無記法處及擇滅。幾染污等者，八不染污，四應分別。謂色處，或染污、或不染污。云何染污？謂有覆色處。云何不染污？謂無覆色處。聲意、法處亦爾。幾果非有果等者，十一是果亦有果，一應分別。謂法處，

【現代漢語翻譯】現代漢語譯本：或者有異熟果報，或者沒有異熟果報。什麼是有異熟果報呢？是指善和不善的色處（rūpa-āyatana，眼所見之色）。什麼是沒有異熟果報呢？是指無記的色處。聲處（śabda-āyatana，耳所聞之聲）也是如此。意處（mana-āyatana，意識）或者有異熟果報，或者沒有異熟果報。什麼是有異熟果報呢？是指不善和善的有漏意處。什麼是沒有異熟果報呢？是指無記和無漏的意處。法處（dharma-āyatana，意識的對象）也是如此。哪些是緣所生等呢？十一處是緣所生、是因所生、是被世間所攝的，一處需要分別，即法處，如果有為法，則是緣所生、是因所生、是被世間所攝的；如果是無為法，則不是緣所生、不是因所生、不是被世間所攝的。哪些是被色所攝等呢？十處是被色所攝，一處是被名所攝，一處需要分別，即法處所攝的身語業是被色所攝，其餘都是被名所攝。哪些是被內處所攝等呢？六處是被內處所攝，六處是被外處所攝。哪些是被智遍知所遍知等呢？一切都是被智遍知所遍知。

這十二處中，哪些是被斷遍知所遍知等呢？十處是被斷遍知所遍知，二處需要分別，即意處和法處，如果是有漏的，則被斷遍知所遍知；如果是無漏的，則不是被斷遍知所遍知。哪些是應斷的等呢？十處是應斷的，二處需要分別，即意處和法處，如果是有漏的，則是應斷的；如果是無漏的，則是不應斷的。哪些是應修的等呢？八處是不應修的，四處需要分別，即色處，或者應修，或者不應修。什麼是應修呢？是指善的色處。什麼是不應修呢？是指不善和無記的色處。聲處、意處也是如此。法處，或者應修，或者不應修。什麼是應修呢？是指善的有為法處。什麼是不應修呢？是指不善和無記的法處以及擇滅（pratisaṃkhyā-nirodha，通過智慧選擇而達到的滅盡）。哪些是染污的等呢？八處是不染污的，四處需要分別，即色處，或者是染污的，或者是不染污的。什麼是染污的呢？是指有覆的色處。什麼是不染污的呢？是指無覆的色處。聲處、意處、法處也是如此。哪些是果也是有果的等呢？十一處是果也是有果的，一處需要分別，即法處。

【English Translation】 English version: Or there is vipāka (異熟, resultant effect), or there is no vipāka. What is meant by 'there is vipāka'? It refers to wholesome and unwholesome rūpa-āyatana (色處, sense-sphere of form). What is meant by 'there is no vipāka'? It refers to indeterminate rūpa-āyatana. The same applies to śabda-āyatana (聲處, sense-sphere of sound). In the case of mana-āyatana (意處, sense-sphere of mind), there is either vipāka or no vipāka. What is meant by 'there is vipāka'? It refers to unwholesome and wholesome contaminated mana-āyatana. What is meant by 'there is no vipāka'? It refers to indeterminate and uncontaminated mana-āyatana. The same applies to dharma-āyatana (法處, sense-sphere of phenomena). Which are produced by conditions, etc.? Eleven are produced by conditions, produced by causes, and included in the world. One should be distinguished: namely, the dharma-āyatana, if it is conditioned, is produced by conditions, produced by causes, and included in the world; if it is unconditioned, it is not produced by conditions, not produced by causes, and not included in the world. Which are included in rūpa (色, form), etc.? Ten are included in rūpa, one is included in nāma (名, name), and one should be distinguished: namely, the physical and verbal actions included in the dharma-āyatana are included in rūpa, and the rest are all included in nāma. Which are included in the internal āyatana, etc.? Six are included in the internal āyatana, and six are included in the external āyatana. Which are known by the knowledge of complete understanding, etc.? All are known by the knowledge of complete understanding.

Among these twelve āyatana, which are known by the knowledge of complete abandonment, etc.? Ten are known by the knowledge of complete abandonment, and two should be distinguished: namely, the mana-āyatana and dharma-āyatana, if they are contaminated, are known by the knowledge of complete abandonment; if they are uncontaminated, they are not known by the knowledge of complete abandonment. Which should be abandoned, etc.? Ten should be abandoned, and two should be distinguished: namely, the mana-āyatana and dharma-āyatana, if they are contaminated, should be abandoned; if they are uncontaminated, should not be abandoned. Which should be cultivated, etc.? Eight should not be cultivated, and four should be distinguished: namely, the rūpa-āyatana, either should be cultivated or should not be cultivated. What should be cultivated? It refers to wholesome rūpa-āyatana. What should not be cultivated? It refers to unwholesome and indeterminate rūpa-āyatana. The same applies to śabda-āyatana and mana-āyatana. The dharma-āyatana, either should be cultivated or should not be cultivated. What should be cultivated? It refers to wholesome conditioned dharma-āyatana. What should not be cultivated? It refers to unwholesome and indeterminate dharma-āyatana, and pratisaṃkhyā-nirodha (擇滅, cessation through discernment). Which are defiled, etc.? Eight are undefiled, and four should be distinguished: namely, the rūpa-āyatana, either is defiled or is not defiled. What is defiled? It refers to the rūpa-āyatana that is obscured. What is not defiled? It refers to the rūpa-āyatana that is unobscured. The same applies to śabda-āyatana, mana-āyatana, and dharma-āyatana. Which are results and also have results, etc.? Eleven are results and also have results, and one should be distinguished: namely, the dharma-āyatana.

或是果非有果、或是果亦有果、或非果非有果。是果非有果者，謂擇滅。是果亦有果者，謂有為法處。非果非有果者，謂虛空、非擇滅。幾有執受等者？三無執受，九應分別。謂眼處，或有執受、或無執受。云何有執受？謂自體所攝眼處。云何無執受？謂非自體所攝眼處。色、耳、鼻、香、舌、味、身、觸處亦爾。幾大種所造等者，九是大種所造，一非大種所造，二應分別。謂觸處，堅濕暖動非大種所造，余是大種所造。法處所攝身語業是大種所造，余非大種所造。幾有上等者，十一有上，一應分別，謂法處擇滅是無上，余皆是有上。幾是有等者，十是有，二應分別。謂意、法處，若有漏是有，若無漏非有。幾因相應等者，十因不相應，一因相應，一應分別，謂法處諸心所法是因相應，余因不相應。

說一切有部品類足論卷第十五大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第十六

尊者世友造

三藏法師玄奘奉　詔譯

辯千問品第七之七

此十二處，與六善處相攝者，六善處攝四處少分，四處少分亦攝六善處。與五不善處相攝者，五不善處攝四處少分，四處少分亦攝五不善處。與七無記處相攝者，七無記處攝八處四處少分，八處四處

【現代漢語翻譯】現代漢語譯本或者說，果不是實有的果，或者說，果也是實有的果，或者說，果既不是非實有的果，也不是實有的果。『果不是實有的果』指的是擇滅（Nirvana obtained by wisdom）。『果也是實有的果』指的是有為法處（conditioned dharmas）。『果既不是非實有的果，也不是實有的果』指的是虛空（space）和非擇滅（Nirvana obtained without wisdom）。有多少是有執受（having appropriation）等呢？三個是無執受（without appropriation），九個應該分別說明。眼處（eye base）或者是有執受，或者是無執受。什麼是有執受？指的是自體所包含的眼處。什麼是無執受？指的是非自體所包含的眼處。色（form）、耳（ear）、鼻（nose）、香（smell）、舌（tongue）、味（taste）、身（body）、觸處（touch base）也是如此。有多少是大種（the four elements）所造等呢？九個是大種所造，一個不是大種所造，兩個應該分別說明。觸處中，堅、濕、暖、動不是大種所造，其餘是大種所造。法處（dharma base）所包含的身語業（bodily and verbal actions）是大種所造，其餘不是大種所造。有多少是有上（having a superior）等呢？十一個是有上，一個應該分別說明。法處中的擇滅是無上（without a superior），其餘都是有上。有多少是有（existent）等呢？十個是有，兩個應該分別說明。意（mind）、法處，如果有漏（with outflows）就是有，如果無漏（without outflows）就不是有。有多少是因相應（associated with cause）等呢？十個是因不相應（not associated with cause），一個是因相應，一個應該分別說明。法處中的諸心所法（mental factors）是因相應，其餘因不相應。

《說一切有部品類足論》卷第十五《大正藏》第26冊 No. 1542 《阿毗達磨品類足論》

《阿毗達磨品類足論》卷第十六

尊者世友造

三藏法師玄奘奉詔譯

辯千問品第七之七

這十二處（the twelve bases），與六善處（the six wholesome bases）相攝（included）的情況是，六善處包含四處（four bases）的少部分，四處的少部分也包含六善處。與五不善處（the five unwholesome bases）相攝的情況是，五不善處包含四處的少部分，四處的少部分也包含五不善處。與七無記處（the seven neutral bases）相攝的情況是，七無記處包含八處（eight bases）和四處的少部分，八處和四處

【English Translation】 English version Or, is the result not a real result, or is the result also a real result, or is the result neither a non-real result nor a real result? 'The result is not a real result' refers to Nirodha-samapatti (Cessation attained through wisdom). 'The result is also a real result' refers to the realm of conditioned dharmas. 'The result is neither a non-real result nor a real result' refers to space and Nirodha-samapatti (Cessation attained without wisdom). How many are 'having appropriation' (upadana) etc.? Three are 'without appropriation', nine should be explained separately. The eye base (caksu-ayatana) is either 'having appropriation' or 'without appropriation'. What is 'having appropriation'? It refers to the eye base included in the self. What is 'without appropriation'? It refers to the eye base not included in the self. The same applies to form (rupa), ear (srotra), nose (ghrana), smell (gandha), tongue (jihva), taste (rasa), body (kaya), and touch base (sprastavya-ayatana). How many are 'made of the great elements' (mahabhuta) etc.? Nine are made of the great elements, one is not made of the great elements, and two should be explained separately. Among the touch base, solidity, fluidity, heat, and motion are not made of the great elements, the rest are made of the great elements. Bodily and verbal actions (kaya-karma and vak-karma) included in the dharma base (dharma-ayatana) are made of the great elements, the rest are not made of the great elements. How many are 'having a superior' (uttara) etc.? Eleven are 'having a superior', one should be explained separately. Nirodha-samapatti in the dharma base is 'without a superior' (anuttara), the rest are all 'having a superior'. How many are 'existent' (asti) etc.? Ten are 'existent', two should be explained separately. Mind (manas) and the dharma base, if with outflows (sasrava), are 'existent', if without outflows (anasrava), are not 'existent'. How many are 'associated with cause' (hetu-samprayukta) etc.? Ten are 'not associated with cause' (hetu-visamprayukta), one is 'associated with cause', one should be explained separately. Mental factors (caitasika-dharmas) in the dharma base are 'associated with cause', the rest are 'not associated with cause'.

Abhidharma-prakaranapada-sastra, Volume 15, Sarvastivada School Taisho Tripitaka, Volume 26, No. 1542, Abhidharma-prakaranapada-sastra

Abhidharma-prakaranapada-sastra, Volume 16

Composed by Venerable Vasumitra

Translated by Tripitaka Master Xuanzang under Imperial Decree

Chapter 7.7: Explanation of a Thousand Questions

Regarding the inclusion (samgraha) of these twelve bases (dvadasa-ayatanani) with the six wholesome bases (kusala-dharma-ayatana), the six wholesome bases include a small portion of the four bases (catvari-ayatanani), and a small portion of the four bases also includes the six wholesome bases. Regarding the inclusion with the five unwholesome bases (akusala-dharma-ayatana), the five unwholesome bases include a small portion of the four bases, and a small portion of the four bases also includes the five unwholesome bases. Regarding the inclusion with the seven neutral bases (avyakrta-dharma-ayatana), the seven neutral bases include the eight bases (asta-ayatanani) and a small portion of the four bases, the eight bases and the four bases

少分亦攝七無記處。與三漏處相攝者，三漏處攝一處少分，一處少分亦攝三漏處。與五有漏處相攝者，五有漏處攝十處二處少分，十處二處少分亦攝五有漏處。與八無漏處相攝者，八無漏處攝二處少分，二處少分亦攝八無漏處。幾過去等者，十一或過去或未來或現在，一應分別，謂法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。幾善等者，八無記，四應分別。謂色處，或善、或不善、或無記。云何善？謂善身表。云何不善？謂不善身表。云何無記？謂除善、不善身表諸餘色處。聲處，或善、或不善、或無記。云何善？謂善語表。云何不善？謂不善語表。云何無記？謂除善不善語表諸餘聲處。意處，或善、或不善、或無記。云何善？謂善作意相應意處。云何不善？謂不善作意相應意處。云何無記？謂無記作意相應意處。法處，或善、或不善、或無記。云何善？謂法處所攝善身語業及善受想行蘊並擇滅。云何不善？謂法處所攝不善身語業及不善受想行蘊。云何無記？謂無記受想行蘊及虛空、非擇滅。幾欲界系等者，二欲界系，十應分別。謂眼處，或欲界系、或色界系。云何欲界系？謂欲界大種所造眼處。云何色界系？謂色界大種所造眼處。色、耳、聲、鼻、舌、身處亦爾。觸處，或欲界系、或色界系。云何

欲界系？謂欲界四大種及欲界大種所造觸處。云何色界系？謂色界四大種及色界大種所造觸處。意處，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂欲界作意相應意處。云何色界系？謂色界作意相應意處。云何無色界系？謂無色界作意相應意處。云何不繫？謂無漏作意相應意處。法處，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂法處所攝欲界身語業及欲界受想行蘊。云何色界系？謂法處所攝色界身語業及色界受想行蘊。云何無色界系？謂無色界受想行蘊。云何不繫？謂無漏身語業及無漏受想行蘊並三無為。幾學等者，十非學非無學，二應分別。謂意處，或學、或無學、或非學非無學。云何學？謂學作意相應意處。云何無學？謂無學作意相應意處。云何非學非無學？謂有漏作意相應意處。法處，或學、或無學、或非學非無學。云何學？謂學身語業及學受想行蘊。云何無學？謂無學身語業及無學受想行蘊。云何非學非無學？謂法處所攝有漏身語業及有漏受想行蘊並虛空、二滅。此十二處，幾見所斷等者，十修所斷，二應分別。謂意處，或見所斷、或修所斷、或非所斷。云何見所斷？謂意處隨信隨法行現觀邊忍所斷。此復云何？謂見所斷八十八隨眠相應意處。云何修所斷？謂意處學見跡修所

【現代漢語翻譯】現代漢語譯本欲界系（Kāmadhātu，指眾生輪迴的慾望界）是什麼？是指欲界的四大種（地、水、火、風四種基本元素）以及欲界四大種所造的觸處（感覺的來源）。色界系（Rūpadhātu，指眾生輪迴的色界）是什麼？是指色界的四大種以及色界四大種所造的觸處。意處（Manāyatana，指意識的領域），或者屬於欲界系，或者屬於色界系，或者屬於無色界系（Arūpadhātu，指眾生輪迴的無色界），或者不屬於任何界系。什麼是欲界系？是指與欲界作意（Manasikara，心理活動）相應的意處。什麼是色界系？是指與色界作意相應的意處。什麼是無色界系？是指與無色界作意相應的意處。什麼是不繫？是指與無漏作意（Anāsrava-manasikara，超越輪迴的心理活動）相應的意處。法處（Dharmāyatana，指法的領域），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？是指法處所包含的欲界身語業（Karma，行為）以及欲界受（Vedanā，感受）、想（Saṃjñā，認知）、行蘊（Saṃskāra，意志）。什麼是色界系？是指法處所包含的色界身語業以及色界受、想、行蘊。什麼是無色界系？是指無色界受、想、行蘊。什麼是不繫？是指無漏身語業以及無漏受、想、行蘊，以及三種無為法（Asaṃskṛta，不生不滅的法）。有多少是屬於有學（Śaikṣa，還在學習的修行者）等果位的？十種既非有學也非無學（Arhat，阿羅漢），兩種應該分別說明。是指意處，或者是有學，或者是無學，或者既非有學也非無學。什麼是學？是指與有學作意相應的意處。什麼是無學？是指與無學作意相應的意處。什麼是非學非無學？是指與有漏作意（Sāsrava-manasikara，受煩惱影響的心理活動）相應的意處。法處，或者是有學，或者是無學，或者既非有學也非無學。什麼是學？是指有學身語業以及有學受、想、行蘊。什麼是無學？是指無學身語業以及無學受、想、行蘊。什麼是非學非無學？是指法處所包含的有漏身語業以及有漏受、想、行蘊，以及虛空（Ākāśa，沒有阻礙的空間）、兩種滅（Nirodha，止息）。這十二處（Ayatana，感覺的來源），有多少是見所斷（Dṛṣṭi-heya，通過見道斷除的煩惱）等煩惱所斷的？十種是修所斷（Bhāvanā-heya，通過修道斷除的煩惱），兩種應該分別說明。是指意處，或者是見所斷，或者是修所斷，或者不是任何煩惱所斷。什麼是見所斷？是指意處隨順於信行（Śraddhānusārin，隨信而行者）和法行（Dharmānusārin，隨法而行者）的現觀邊忍（Kṣānti，忍耐）所斷的煩惱。這又是什麼？是指見所斷的八十八隨眠（Anuśaya，潛在的煩惱）相應的意處。什麼是修所斷？是指意處有學見跡（Darśanamārga，見道）修所斷的煩惱。

【English Translation】 English version What is the realm of desire (Kāmadhātu, the realm of desire where beings transmigrate)? It refers to the four great elements (earth, water, fire, and wind) of the desire realm and the sense bases produced by these elements. What is the realm of form (Rūpadhātu, the realm of form where beings transmigrate)? It refers to the four great elements of the form realm and the sense bases produced by these elements. The mind base (Manāyatana, the realm of consciousness) is either associated with the realm of desire, the realm of form, the formless realm (Arūpadhātu, the formless realm where beings transmigrate), or is unassociated. What is associated with the realm of desire? It refers to the mind base that corresponds to attention (Manasikara, mental activity) in the realm of desire. What is associated with the realm of form? It refers to the mind base that corresponds to attention in the realm of form. What is associated with the formless realm? It refers to the mind base that corresponds to attention in the formless realm. What is unassociated? It refers to the mind base that corresponds to undefiled attention (Anāsrava-manasikara, mental activity beyond transmigration). The dharma base (Dharmāyatana, the realm of phenomena) is either associated with the realm of desire, the realm of form, the formless realm, or is unassociated. What is associated with the realm of desire? It refers to the physical and verbal actions (Karma, actions) of the desire realm included in the dharma base, as well as the feeling (Vedanā, sensation), perception (Saṃjñā, cognition), and volitional formations (Saṃskāra, volition) aggregates of the desire realm. What is associated with the realm of form? It refers to the physical and verbal actions of the form realm included in the dharma base, as well as the feeling, perception, and volitional formations aggregates of the form realm. What is associated with the formless realm? It refers to the feeling, perception, and volitional formations aggregates of the formless realm. What is unassociated? It refers to the undefiled physical and verbal actions, as well as the undefiled feeling, perception, and volitional formations aggregates, along with the three unconditioned dharmas (Asaṃskṛta, uncreated dharmas). How many are associated with the stage of a learner (Śaikṣa, a practitioner still learning), etc.? Ten are neither a learner nor an Arhat (Arhat, a perfected being), and two should be distinguished. It refers to the mind base, which is either that of a learner, an Arhat, or neither a learner nor an Arhat. What is that of a learner? It refers to the mind base that corresponds to the attention of a learner. What is that of an Arhat? It refers to the mind base that corresponds to the attention of an Arhat. What is neither a learner nor an Arhat? It refers to the mind base that corresponds to defiled attention (Sāsrava-manasikara, mental activity influenced by afflictions). The dharma base is either that of a learner, an Arhat, or neither a learner nor an Arhat. What is that of a learner? It refers to the physical and verbal actions of a learner, as well as the feeling, perception, and volitional formations aggregates of a learner. What is that of an Arhat? It refers to the physical and verbal actions of an Arhat, as well as the feeling, perception, and volitional formations aggregates of an Arhat. What is neither a learner nor an Arhat? It refers to the defiled physical and verbal actions included in the dharma base, as well as the defiled feeling, perception, and volitional formations aggregates, along with space (Ākāśa, unobstructed space) and the two cessations (Nirodha, cessation). Of these twelve bases (Ayatana, sources of sensation), how many are abandoned by seeing (Dṛṣṭi-heya, afflictions abandoned through the path of seeing), etc.? Ten are abandoned by cultivation (Bhāvanā-heya, afflictions abandoned through the path of cultivation), and two should be distinguished. It refers to the mind base, which is either abandoned by seeing, abandoned by cultivation, or not abandoned by any affliction. What is abandoned by seeing? It refers to the afflictions abandoned by the patience (Kṣānti, forbearance) at the edge of direct realization of those who follow faith (Śraddhānusārin, one who follows by faith) and those who follow dharma (Dharmānusārin, one who follows by dharma). What is this again? It refers to the mind base that corresponds to the eighty-eight latent tendencies (Anuśaya, underlying afflictions) that are abandoned by seeing. What is abandoned by cultivation? It refers to the afflictions abandoned by cultivation on the path of seeing (Darśanamārga, path of seeing) by a learner.

斷。此復云何？謂修所斷十隨眠相應意處及不染污有漏意處。云何非所斷？謂無漏意處。法處，或見所斷、或修所斷、或非所斷。云何見所斷？謂法處隨信隨法行現觀邊忍所斷。此復云何？謂見所斷八十八隨眠及彼相應法處並彼等起心不相應行。云何修所斷？謂法處學見跡修所斷。此復云何？謂修所斷十隨眠及彼相應法處，並彼等起無表身語業、心不相應行，若不染污有漏法處。云何非所斷？謂無漏法處。幾非心等者，十非心非心所非心相應，一唯是心，一應分別，謂法處若有所緣是心所與心相應，若無所緣非心非心所非心相應。幾隨心轉非受相應等者，十非隨心轉非受相應，一受相應非隨心轉，一應分別，謂法處，或隨心轉非受相應、或隨心轉亦受相應、或非隨心轉非受相應。隨心轉非受相應者，謂隨心轉身語業心不相應行及受。隨心轉亦受相應者，謂想蘊及相應行蘊。非隨心轉非受相應者，謂除隨心轉身語業心不相應行，諸餘身語業心不相應行及無為法。幾隨心轉非想行相應等者，除其自性，如受應知。幾隨尋轉非伺相應等者，十非隨尋轉非伺相應，二應分別。謂意處，或有尋有伺、或無尋唯伺、或無尋無伺。云何有尋有伺？謂有尋有伺作意相應意處。云何無尋唯伺？謂無尋唯伺作意相應意處。云何無尋無伺？謂

【現代漢語翻譯】現代漢語譯本：斷。這是什麼意思呢？指的是修所斷的十種隨眠（煩惱的潛在形式）相應的意處（意識的領域）以及不染污的有漏意處（仍然受煩惱影響但本身不染污的意識領域）。什麼是非所斷呢？指的是無漏意處（不受煩惱影響的意識領域）。法處（法的領域），可以是見所斷、修所斷或非所斷。什麼是見所斷呢？指的是法處中，隨信行（跟隨信仰修行者）和隨法行（跟隨法修行者）在現觀邊忍（接近證悟的階段）時所斷的。這是什麼意思呢？指的是見所斷的八十八種隨眠以及與它們相應的法處，以及由它們引起的與心不相應的行（非心理活動）。什麼是修所斷呢？指的是法處中，處於學見跡（學習和見道的階段）的修行者所斷的。這是什麼意思呢？指的是修所斷的十種隨眠以及與它們相應的法處，以及由它們引起的無表身語業（無法表達的身語行為）、與心不相應的行，以及不染污的有漏法處。什麼是非所斷呢？指的是無漏法處。有多少不是心等（不是心或與心相關的）呢？十種不是心、不是心所（心理活動）、不是心相應（與心同時生起）。一種唯是心。一種應該分別：法處，如果有所緣（有對象），就是心所，與心相應；如果沒有所緣，就不是心、不是心所、不是心相應。有多少隨心轉（跟隨心而變化）不是受相應等（不是與感受同時生起）呢？十種不是隨心轉，不是受相應。一種是受相應，不是隨心轉。一種應該分別：法處，或者隨心轉不是受相應，或者隨心轉也是受相應，或者不是隨心轉不是受相應。隨心轉不是受相應的，指的是隨心轉身語業（跟隨心而變化的身語行為）、心不相應行以及受（感受）。隨心轉也是受相應的，指的是想蘊（認知）以及相應的行蘊（心理活動）。不是隨心轉不是受相應的，指的是除了隨心轉身語業、心不相應行之外，其他的身語業、心不相應行以及無為法（不生不滅的法）。有多少隨心轉不是想行相應等（不是與認知和心理活動同時生起）呢？除了它們的自性，應該像受一樣理解。有多少隨尋轉（跟隨尋伺而變化）不是伺相應等（不是與伺同時生起）呢？十種不是隨尋轉，不是伺相應。兩種應該分別：意處，或者有尋有伺（有粗略的思考和精細的觀察），或者無尋唯伺（沒有粗略的思考只有精細的觀察），或者無尋無伺（既沒有粗略的思考也沒有精細的觀察）。什麼是有尋有伺呢？指的是與有尋有伺作意（粗略的思考和精細的觀察的心理活動）相應的意處。什麼是無尋唯伺呢？指的是與無尋唯伺作意相應的意處。什麼是無尋無伺呢？指的是...

【English Translation】 English version: To be severed. What does this mean again? It refers to the 'manas-ayatana' (sphere of mind) associated with the ten 'anusayas' (latent tendencies) that are severed by cultivation, and the 'manas-ayatana' that is 'sāsrava' (with outflows) but not defiled. What is not to be severed? It refers to the 'anāsrava' (without outflows) 'manas-ayatana'. The 'dharma-ayatana' (sphere of phenomena) can be either severed by seeing, severed by cultivation, or not severed. What is severed by seeing? It refers to the 'dharma-ayatana' that is severed by those who follow faith ('sraddhanusarin') and those who follow the Dharma ('dharmanusarin') at the stage of 'ksanti' (acceptance) bordering on 'darsana' (seeing, insight). What does this mean again? It refers to the eighty-eight 'anusayas' that are severed by seeing, the 'dharma-ayatana' associated with them, and the 'citta-viprayukta-samskaras' (formations not associated with mind) that arise from them. What is severed by cultivation? It refers to the 'dharma-ayatana' that is severed by those who are in the stage of learning and seeing the path. What does this mean again? It refers to the ten 'anusayas' that are severed by cultivation, the 'dharma-ayatana' associated with them, the 'avijnapti-rupa' (unmanifested bodily and verbal actions) arising from them, the 'citta-viprayukta-samskaras', and the 'dharma-ayatana' that is 'sāsrava' but not defiled. What is not to be severed? It refers to the 'anāsrava' 'dharma-ayatana'. How many are not mind, etc.? Ten are not mind, not mental factors, not associated with mind. One is only mind. One should be distinguished: the 'dharma-ayatana', if it has an object, is a mental factor and associated with mind; if it has no object, it is not mind, not a mental factor, not associated with mind. How many follow the mind and are not associated with feeling, etc.? Ten do not follow the mind and are not associated with feeling. One is associated with feeling and does not follow the mind. One should be distinguished: the 'dharma-ayatana', either follows the mind and is not associated with feeling, or follows the mind and is also associated with feeling, or does not follow the mind and is not associated with feeling. That which follows the mind and is not associated with feeling refers to the bodily and verbal actions that follow the mind, 'citta-viprayukta-samskaras', and feeling ('vedana'). That which follows the mind and is also associated with feeling refers to the 'samjna-skandha' (aggregate of perception) and the corresponding 'samskara-skandha' (aggregate of formations). That which does not follow the mind and is not associated with feeling refers to the bodily and verbal actions and 'citta-viprayukta-samskaras' other than those that follow the mind, and the 'asamskrta-dharmas' (unconditioned phenomena). How many follow the mind and are not associated with perception and formations, etc.? Except for their own nature, it should be understood like feeling. How many follow 'vitarka' (applied thought) and are not associated with 'vicara' (sustained thought), etc.? Ten do not follow 'vitarka' and are not associated with 'vicara'. Two should be distinguished: the 'manas-ayatana', either has 'vitarka' and 'vicara', or has no 'vitarka' but only 'vicara', or has neither 'vitarka' nor 'vicara'. What has 'vitarka' and 'vicara'? It refers to the 'manas-ayatana' associated with 'vitarka-vicara-manaskara' (attention with applied and sustained thought). What has no 'vitarka' but only 'vicara'? It refers to the 'manas-ayatana' associated with 'avitarka-vicara-matra-manaskara' (attention with only sustained thought). What has neither 'vitarka' nor 'vicara'? It refers to...

無尋無伺作意相應意處。法處有四句。或隨尋轉非伺相應，謂隨尋轉身語業、心不相應行及尋相應伺。或伺相應非隨尋轉，謂尋及尋不相應伺相應心所法。或隨尋轉亦伺相應，謂尋伺相應心所法。或非隨尋轉非伺相應，謂除隨尋轉身語業心不相應行，諸餘身語業心不相應行，及尋不相應伺，並無尋無伺心所法若無為法。幾見非見處等者，一見亦見處，九見處非見，二應分別。謂意處，若有漏是見處非見，若無漏非見處非見。法處有四句。或見非見處，謂盡無生智所不攝無漏慧。或見處非見，謂見所不攝有漏法處。或見亦見處，謂五染污見、世俗正見。或非見非見處，謂見所不攝無漏法處。幾有身見為因非有身見因等者，八非有身見為因非有身見因，四應分別。謂色處，若染污有身見為因非有身見因，若不染污非有身見為因非有身見因。聲處亦爾。意處，或有身見為因非有身見因、或有身見為因亦有身見因、或非有身見為因非有身見因。有身見為因非有身見者，謂除過去現在見苦所斷隨眠相應意處，亦除過去現在見集所斷遍行隨眠相應意處，亦除未來有身見相應意處，諸餘染污意處。有身見為因亦有身見因者，謂前所除意處。非有身見為因非有身見因者，謂不染污意處。法處，或有身見為因非有身見因、或有身見為因亦

【現代漢語翻譯】現代漢語譯本：與無尋無伺作意相應的意處（Manayatana，意處）。法處（Dharmayatana，法處）有四種情況：或者隨尋（Vitarka，尋）而轉，但不與伺（Vicara，伺）相應，這指的是隨尋的身語業、與心不相應的行為，以及與尋相應的伺。或者與伺相應，但不隨尋而轉，這指的是尋，以及與尋不相應的伺相應的心所法（Caitasikas，心所）。或者隨尋而轉，也與伺相應，這指的是與尋伺相應的心所法。或者既不隨尋轉，也不與伺相應，這指的是除了隨尋的身語業和與心不相應的行為之外，其餘的身語業和與心不相應的行為，以及與尋不相應的伺，還有無尋無伺的心所法，以及無為法（Asamskrta，無為法）。有多少是見（Dristi，見），多少不是見處（Dristi-sthana，見處）等等？一種是見也是見處，九種是見處但不是見，兩種應該分別說明。指的是意處，如果有漏（Sasrava，有漏）是見處但不是見，如果無漏（Anasrava，無漏）既不是見處也不是見。法處有四種情況：或者是見但不是見處，這指的是不被盡智（Ksaya-jnana，盡智）和無生智（Anutpada-jnana，無生智）所包含的無漏慧（Prajna，慧）。或者是見處但不是見，這指的是不被見所包含的有漏法處。或者是見也是見處，這指的是五種染污見（Klista-dristi，染污見）和世俗正見（Samvrti-samyag-dristi，世俗正見）。或者既不是見也不是見處，這指的是不被見所包含的無漏法處。有多少以有身見（Satkayadristi，有身見）為因，不是有身見的因等等？八種不是有身見的因，也不是有身見為因，四種應該分別說明。指的是色處（Rupayatana，色處），如果染污（Klista，染污）是有身見為因，但不是有身見的因；如果不染污，既不是有身見為因，也不是有身見的因。聲處（Shabdayatana，聲處）也是如此。意處，或者是有身見為因，但不是有身見的因；或者是有身見為因，也是有身見的因；或者是既不是有身見為因，也不是有身見的因。有身見為因，但不是有身見因的，指的是除了過去和現在見苦所斷的隨眠（Anusaya，隨眠）相應的意處，也除了過去和現在見集所斷的遍行隨眠相應的意處，也除了未來有身見相應的意處，其餘的染污意處。有身見為因，也是有身見因的，指的是前面所排除的意處。既不是有身見為因，也不是有身見因的，指的是不染污的意處。法處，或者是有身見為因，但不是有身見的因；或者是有身見為因，也是有身見的因……

【English Translation】 English version: The Manayatana (mind-base) associated with thought directed with neither investigation nor sustained application. There are four possibilities regarding the Dharmayatana (dharma-base): Either it is involved with Vitarka (initial application of thought) but not associated with Vicara (sustained application of thought), referring to bodily and verbal actions involved with Vitarka, actions not associated with mind, and Vicara associated with Vitarka. Or it is associated with Vicara but not involved with Vitarka, referring to Vitarka and mental factors associated with Vicara but not with Vitarka. Or it is involved with Vitarka and also associated with Vicara, referring to mental factors associated with both Vitarka and Vicara. Or it is neither involved with Vitarka nor associated with Vicara, referring to bodily and verbal actions not associated with mind, other than those involved with Vitarka, Vicara not associated with Vitarka, mental factors without Vitarka and Vicara, and Asamskrta (unconditioned dharmas). How many are Dristi (views) and how many are not Dristi-sthana (places of views), etc.? One is both a view and a place of views, nine are places of views but not views, and two should be distinguished. This refers to the mind-base; if it is Sasrava (with outflows), it is a place of views but not a view; if it is Anasrava (without outflows), it is neither a place of views nor a view. There are four possibilities regarding the dharma-base: Either it is a view but not a place of views, referring to Anasrava Prajna (wisdom) not included in Ksaya-jnana (knowledge of exhaustion) and Anutpada-jnana (knowledge of non-arising). Or it is a place of views but not a view, referring to Sasrava dharma-base not included in views. Or it is both a view and a place of views, referring to the five Klista-dristi (defiled views) and Samvrti-samyag-dristi (conventional right view). Or it is neither a view nor a place of views, referring to Anasrava dharma-base not included in views. How many have Satkayadristi (view of self-identity) as a cause but are not a cause of Satkayadristi, etc.? Eight are neither a cause of Satkayadristi nor have Satkayadristi as a cause, and four should be distinguished. This refers to the Rupayatana (form-base); if it is Klista (defiled), it has Satkayadristi as a cause but is not a cause of Satkayadristi; if it is not defiled, it is neither a cause of Satkayadristi nor has Satkayadristi as a cause. The Shabdayatana (sound-base) is similar. Regarding the mind-base, either it has Satkayadristi as a cause but is not a cause of Satkayadristi, or it has Satkayadristi as a cause and is also a cause of Satkayadristi, or it is neither a cause of Satkayadristi nor has Satkayadristi as a cause. Having Satkayadristi as a cause but not being a cause of Satkayadristi refers to the defiled mind-base, except for the mind-base associated with Anusaya (latent tendencies) severed by seeing suffering in the past and present, also except for the mind-base associated with pervasive latent tendencies severed by seeing origination in the past and present, and also except for the mind-base associated with Satkayadristi in the future. Having Satkayadristi as a cause and also being a cause of Satkayadristi refers to the mind-base excluded previously. Neither having Satkayadristi as a cause nor being a cause of Satkayadristi refers to the undefiled mind-base. Regarding the dharma-base, either it has Satkayadristi as a cause but is not a cause of Satkayadristi, or it has Satkayadristi as a cause and is also...

有身見因、或非有身見為因非有身見因。有身見為因非有身見因者，謂除過去現在見苦所斷隨眠及彼相應俱有等法處，亦除過去現在見集所斷遍行隨眠及彼相應俱有法處，亦除未來有身見相應法處，亦除未來有身見及彼相應法生老住無常，諸餘染污法處。有身見為因亦有身見因者，謂前所除法處。非有身見為因非有身見因者，謂不染污法處。幾業非業異熟等者，一切應分別。謂眼處，或業異熟非業、或非業非業異熟。業異熟非業者，謂異熟生眼處，諸餘眼處非業非業異熟。耳、鼻、香、舌、味、身、觸、意處亦爾。色處，或是業非業異熟、或業異熟非業、或非業非業異熟。是業非業異熟者，謂身表。業異熟非業者，謂業異熟生色處。非業非業異熟者，謂除業及業異熟色處諸餘色處，聲處，或是業非業異熟、或非業非業異熟。是業非業異熟者謂語表，諸餘聲處非業非業異熟。法處有四句。或業非業異熟，謂法處所攝身語業，及異熟所不攝思。或業異熟非業，謂思所不攝業異熟生法處。或業亦業異熟，謂異熟生思。或非業非業異熟，謂除業及業異熟法處諸餘法處。幾業非隨業轉等者，八非業非隨業轉，一隨業轉非業，三應分別。謂色處，或是業非隨業轉、或非業非隨業轉。是業非隨業轉者謂身表，諸餘色處非業非隨業轉。

【現代漢語翻譯】現代漢語譯本：『有身見』（Sakkāya-diṭṭhi，認為五蘊和合的身體是「我」的邪見）為因，或者非『有身見』為因而又非『有身見』因。『有身見』為因而非『有身見』因的情況是：除了過去和現在見苦所斷的隨眠（Anusaya，煩惱的潛在傾向）以及與它們相應的俱有等法處（Dhamma-āyatana，法處，意識的對象），也除了過去和現在見集所斷的遍行隨眠以及與它們相應的俱有法處，還除了未來『有身見』相應的法處，以及未來『有身見』和與它相應的法的生、老、住、無常，其餘的染污法處。『有身見』為因也是『有身見』因的情況是：前面所排除的法處。非『有身見』為因也非『有身見』因的情況是：不染污的法處。有多少是業（Karma，行為）而非業異熟（Vipāka，行為的結果）等情況呢？一切都應該分別說明。比如眼處（ চক্ষু आयतन，眼根的領域），有的是業異熟而非業，有的則既非業也非業異熟。業異熟而非業的情況是：由異熟所生的眼處，其餘的眼處既非業也非業異熟。耳、鼻、香、舌、味、身、觸、意處也是如此。色處（Rūpa-āyatana，色蘊的領域），有的是業而非業異熟，有的是業異熟而非業，有的則既非業也非業異熟。是業而非業異熟的情況是：身表（Kāya-viññatti，身體的表達）。業異熟而非業的情況是：由業異熟所生的色處。既非業也非業異熟的情況是：除了業和業異熟的色處之外的其餘色處。聲處（Sadda-āyatana，聲音的領域），有的是業而非業異熟，有的則既非業也非業異熟。是業而非業異熟的情況是：語表（Vācā-viññatti，語言的表達），其餘的聲音既非業也非業異熟。法處（Dhamma-āyatana，法的領域）有四種情況：有的是業而非業異熟，比如法處所包含的身語業，以及異熟所不包含的思（Cetanā，意圖）。有的是業異熟而非業，比如思所不包含的業異熟所生的法處。有的是業也是業異熟，比如異熟所生的思。有的既非業也非業異熟，比如除了業和業異熟的法處之外的其餘法處。有多少是業而非隨業轉（Kamma-paccaya，業的條件）等情況呢？八個既非業也非隨業轉，一個隨業轉而非業，三個應該分別說明。比如色處，有的是業而非隨業轉，有的則既非業也非隨業轉。是業而非隨業轉的情況是：身表，其餘的色處既非業也非隨業轉。

【English Translation】 English version: Caused by 『personality view』 (Sakkāya-diṭṭhi, the false view that the aggregate of the five skandhas is 『self』), or not caused by 『personality view』 and also not a cause of 『personality view』. 『Personality view』 as a cause but not a cause of 『personality view』 refers to: excluding the latent tendencies (Anusaya, underlying inclinations of defilements) severed by seeing suffering in the past and present, and the co-existent phenomena associated with them; also excluding the pervasive latent tendencies severed by seeing origination and the co-existent phenomena associated with them in the past and present; also excluding the phenomena associated with future 『personality view』, and the arising, aging, abiding, and impermanence of future 『personality view』 and its associated phenomena; the remaining defiled phenomena. 『Personality view』 as a cause and also a cause of 『personality view』 refers to: the phenomena excluded above. Not caused by 『personality view』 and also not a cause of 『personality view』 refers to: undefiled phenomena. How many are karma (Karma, action) but not result of karma (Vipāka, consequence of action), etc.? Everything should be distinguished. For example, the eye-sphere (Cakkhu-āyatana, the realm of the eye sense): some are result of karma but not karma, and some are neither karma nor result of karma. Result of karma but not karma refers to: the eye-sphere born of result of karma; the remaining eye-spheres are neither karma nor result of karma. The same applies to the ear, nose, smell, tongue, taste, body, touch, and mind-spheres. The form-sphere (Rūpa-āyatana, the realm of form): some are karma but not result of karma, some are result of karma but not karma, and some are neither karma nor result of karma. Karma but not result of karma refers to: bodily expression (Kāya-viññatti, expression through the body). Result of karma but not karma refers to: the form-sphere born of result of karma. Neither karma nor result of karma refers to: the remaining form-spheres other than karma and the form-sphere that is the result of karma. The sound-sphere (Sadda-āyatana, the realm of sound): some are karma but not result of karma, and some are neither karma nor result of karma. Karma but not result of karma refers to: verbal expression (Vācā-viññatti, expression through speech); the remaining sounds are neither karma nor result of karma. The dhamma-sphere (Dhamma-āyatana, the realm of mental objects) has four cases: some are karma but not result of karma, such as bodily and verbal karma included in the dhamma-sphere, and intention (Cetanā, volition) not included in result of karma. Some are result of karma but not karma, such as the dhamma-sphere born of result of karma not included in intention. Some are both karma and result of karma, such as intention born of result of karma. Some are neither karma nor result of karma, such as the remaining dhamma-spheres other than karma and the dhamma-sphere that is the result of karma. How many are karma but not conditioned by karma (Kamma-paccaya, conditionality of action), etc.? Eight are neither karma nor conditioned by karma, one is conditioned by karma but not karma, and three should be distinguished. For example, the form-sphere: some are karma but not conditioned by karma, and some are neither karma nor conditioned by karma. Karma but not conditioned by karma refers to: bodily expression; the remaining form-spheres are neither karma nor conditioned by karma.

聲處，或是業非隨業轉、或非業非隨業轉。是業非隨業轉者謂語表，諸餘聲處非業非隨業轉。法處有四句。或業非隨業轉，謂除隨業轉身語業，諸餘法處所攝身語業及思。或隨業轉非業，謂受蘊想蘊及思所不攝隨業轉行蘊。或業亦隨業轉，謂隨業轉身語業。或非業非隨業轉，謂除業及隨業轉法處，諸餘法處。幾所造色非有見色等者，有三句。或所造色非有見色，謂八處及二處少分。或所造色亦有見色，謂一處。或非所造色非有見色，謂一處及二處少分。

此十二處，幾所造色非有對色等者，有四句。或所造色非有對色，謂一處少分。或有對色非所造色，謂一處少分。或所造色亦有對色，謂九處一處少分。或非所造色非有對色，謂一處一處少分。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，一切應分別。謂眼處，或善為因非善、或非善非善為因。善為因非善者謂善異熟生眼處，諸餘眼處非善非善為因。耳、鼻、香、舌、味、身、觸處亦爾。色處，或善為因非善、或善亦善為因、或非善非善為因。善為因非善者，謂善異熟生色處。善亦善為因者，謂善色處。非善非善為因者，謂除善異熟生色處諸餘無記及不善色處。意處亦爾。聲處，或善亦善為因、或非善非善為因。善亦善為因者謂善聲處

【現代漢語翻譯】現代漢語譯本關於聲處，存在幾種情況：或者『業』（karma）不隨『業』而轉，或者不是『業』也不是隨『業』而轉。『業』不隨『業』而轉指的是語言表達（語表），其他所有聲處都不是『業』也不是隨『業』而轉。法處有四種情況：或者『業』不隨『業』而轉，指的是除了隨『業』而轉的身語業之外，其餘所有法處所包含的身語業以及思。或者隨『業』而轉但不是『業』，指的是受蘊、想蘊以及不由思所包含的隨『業』而轉的行蘊。或者既是『業』也隨『業』而轉，指的是隨『業』而轉的身語業。或者既不是『業』也不是隨『業』而轉，指的是除了『業』和隨『業』而轉的法處之外，其餘所有法處。關於有多少所造色（rupa，色）不是有見色等的問題，有三種情況：或者所造色不是有見色，指的是八個處（處，ayatana）以及兩個處的部分。或者所造色也是有見色，指的是一個處。或者不是所造色也不是有見色，指的是一個處以及兩個處的部分。在這十二處（處，ayatana）中，有多少所造色不是有對色等的問題，有四種情況：或者所造色不是有對色，指的是一個處的部分。或者有對色不是所造色，指的是一個處的部分。或者所造色也是有對色，指的是九個處以及一個處的部分。或者不是所造色也不是有對色，指的是一個處以及一個處的部分。有多少是因難以見到而極其深奧等的問題，所有這些都是因難以見到而極其深奧，因極其深奧而難以見到。有多少是善（kusala）以非善為因而生等的問題，所有這些都應該分別討論。以眼處（眼處，eye base）為例，或者善以非善為因，或者不是非善以非善為因。善以非善為因指的是由善的異熟（vipaka）所生的眼處，其餘所有眼處都不是非善以非善為因。耳處、鼻處、香處、舌處、味處、身處、觸處也是如此。色處（色處，form base），或者善以非善為因，或者善也以善為因，或者不是非善以非善為因。善以非善為因指的是由善的異熟所生的色處。善也以善為因指的是善的色處。不是非善以非善為因指的是除了由善的異熟所生的色處之外，其餘所有無記（avyākata）以及不善（akusala）的色處。意處（意處，mind base）也是如此。聲處（聲處，sound base），或者善也以善為因，或者不是非善以非善為因。善也以善為因指的是善的聲處。

【English Translation】 English version Regarding sound-base (聲處, sound base), there are several possibilities: either 'karma' (業, karma) does not follow 'karma', or it is neither 'karma' nor follows 'karma'. 'Karma' not following 'karma' refers to verbal expression (語表). All other sound-bases are neither 'karma' nor follow 'karma'. The dharma-base (法處, dharma base) has four possibilities: either 'karma' does not follow 'karma', referring to body and speech karma included in the dharma-base, excluding body and speech karma that follows 'karma', and thought (思, thought). Or it follows 'karma' but is not 'karma', referring to the aggregates of feeling (受蘊, vedanā-skandha), perception (想蘊, saṃjñā-skandha), and the aggregate of volitional formations (行蘊, saṃskāra-skandha) that follows 'karma' but is not included in thought. Or it is both 'karma' and follows 'karma', referring to body and speech karma that follows 'karma'. Or it is neither 'karma' nor follows 'karma', referring to all other dharma-bases except for 'karma' and dharma-bases that follow 'karma'. Regarding how many conditioned forms (所造色, rūpa) are not visible forms, there are three possibilities: either the conditioned form is not a visible form, referring to eight bases (處, āyatana) and a portion of two bases. Or the conditioned form is also a visible form, referring to one base. Or it is neither a conditioned form nor a visible form, referring to one base and a portion of two bases. Among these twelve bases (處, āyatana), regarding how many conditioned forms are not resistant forms, there are four possibilities: either the conditioned form is not a resistant form, referring to a portion of one base. Or the resistant form is not a conditioned form, referring to a portion of one base. Or the conditioned form is also a resistant form, referring to nine bases and a portion of one base. Or it is neither a conditioned form nor a resistant form, referring to one base and a portion of one base. Regarding how many are difficult to see and therefore profound, all of these are difficult to see and therefore profound, and profound and therefore difficult to see. Regarding how many are good (善, kusala) with non-good as their cause, all of these should be discussed separately. For example, with the eye-base (眼處, eye base), either good has non-good as its cause, or it is not non-good with non-good as its cause. Good having non-good as its cause refers to the eye-base born from the result (異熟, vipāka) of good karma. All other eye-bases are neither non-good with non-good as their cause. The same applies to the ear-base, nose-base, smell-base, tongue-base, taste-base, body-base, and touch-base. For the form-base (色處, form base), either good has non-good as its cause, or good also has good as its cause, or it is not non-good with non-good as its cause. Good having non-good as its cause refers to the form-base born from the result of good karma. Good also having good as its cause refers to the good form-base. Not non-good with non-good as its cause refers to all other indeterminate (無記, avyākata) and unwholesome (不善, akusala) form-bases except for the form-base born from the result of good karma. The mind-base (意處, mind base) is also the same. For the sound-base (聲處, sound base), either good also has good as its cause, or it is not non-good with non-good as its cause. Good also having good as its cause refers to the good sound-base.

，諸餘聲處非善非善為因。法處有四句。或善非善為因，謂擇滅。或善為因非善，謂善異熟生法處。或善亦善為因，謂善有為法處。或非善非善為因，謂除善異熟生法處諸餘無記及不善法處。幾不善非不善為因等者，一切應分別。謂眼處，或不善為因非不善、或非不善非不善為因。不善為因非不善者謂不善異熟生眼處，諸餘眼處非不善非不善為因。耳、鼻、香、舌、味、身、觸處亦爾。色處，或不善為因非不善、或不善亦不善為因、或非不善非不善為因。不善為因非不善者，謂不善異熟生色處。不善亦不善為因者，謂不善色處。非不善非不善為因者，謂除不善異熟生色處諸餘無記及善色處。聲處，或不善亦不善為因、或非不善非不善為因。不善亦不善為因者謂不善聲處，諸餘聲處非不善非不善為因。意處，或不善為因非不善、或不善亦不善為因、或非不善非不善為因。不善為因非不善者，謂不善異熟生意處，及欲界有身見邊執見相應意處。或不善亦不善為因者，謂不善意處。非不善非不善為因者，謂除不善異熟生意處，及除欲界有身見邊執見相應意處，諸餘無記及善意處。法處，或不善為因非不善、或不善亦不善為因、或非不善非不善為因。不善為因非不善者，謂不善異熟生法處，及欲界有身見邊執見，並彼相應法處

【現代漢語翻譯】現代漢語譯本：其餘的聲處，不是善也不是以善為因。法處有四種情況：或者（是）善但不是以善為因，這指的是擇滅（Nirvana，通過智慧選擇而達到的寂滅狀態）；或者（是）以善為因而不是善，這指的是善的異熟所生的法處；或者（是）善也是以善為因，這指的是善的有為法處；或者（既）不是善也（不）是以善為因，這指的是除了善的異熟所生的法處之外的其餘的無記和不善的法處。多少不善不是以不善為因等等，一切都應該分別說明。也就是說，眼處，或者以不善為因而不是不善，或者不是不善也不是以不善為因。以不善為因而不是不善，這指的是不善的異熟所生的眼處，其餘的眼處不是不善也不是以不善為因。耳、鼻、香、舌、味、身、觸處也是如此。色處，或者以不善為因而不是不善，或者不善也是以不善為因，或者不是不善也不是以不善為因。以不善為因而不是不善，這指的是不善的異熟所生的色處。不善也是以不善為因，這指的是不善的色處。不是不善也不是以不善為因，這指的是除了不善的異熟所生的色處之外的其餘的無記和善的色處。聲處，或者不善也是以不善為因，或者不是不善也不是以不善為因。不善也是以不善為因，這指的是不善的聲處，其餘的聲處不是不善也不是以不善為因。意處，或者以不善為因而不是不善，或者不善也是以不善為因，或者不是不善也不是以不善為因。以不善為因而不是不善，這指的是不善的異熟所生的意處，以及欲界有身見（Satkayadrishti，認為五蘊為我的邪見）和邊執見（Antagrahadrishti，執著于斷常二邊的邪見）相應的意處。或者不善也是以不善為因，這指的是不善的意處。不是不善也不是以不善為因，這指的是除了不善的異熟所生的意處，以及除了欲界有身見和邊執見相應的意處之外的其餘的無記和善的意處。法處，或者以不善為因而不是不善，或者不善也是以不善為因，或者不是不善也不是以不善為因。以不善為因而不是不善，這指的是不善的異熟所生的法處，以及欲界有身見和邊執見，以及與它們相應的法處。

【English Translation】 English version: Other sound-spheres are neither good nor caused by good. The dharma-sphere has four possibilities: either it is good but not caused by good, referring to Nirodha-samapatti (Cessation, the attainment of cessation); or it is caused by good but not good, referring to the dharma-sphere arising from the Vipaka (result) of good; or it is both good and caused by good, referring to the good conditioned dharma-sphere; or it is neither good nor caused by good, referring to the remaining indeterminate and unwholesome dharma-spheres, excluding the dharma-sphere arising from the Vipaka of good. How many unwholesome things are not caused by unwholesome things, etc.? Everything should be distinguished. That is, the eye-sphere, either caused by unwholesome things but not unwholesome, or neither unwholesome nor caused by unwholesome things. Caused by unwholesome things but not unwholesome refers to the eye-sphere arising from the Vipaka of unwholesome things; the remaining eye-spheres are neither unwholesome nor caused by unwholesome things. The same applies to the ear, nose, smell, tongue, taste, body, and touch-spheres. The form-sphere, either caused by unwholesome things but not unwholesome, or both unwholesome and caused by unwholesome things, or neither unwholesome nor caused by unwholesome things. Caused by unwholesome things but not unwholesome refers to the form-sphere arising from the Vipaka of unwholesome things. Both unwholesome and caused by unwholesome things refers to the unwholesome form-sphere. Neither unwholesome nor caused by unwholesome things refers to the remaining indeterminate and wholesome form-spheres, excluding the form-sphere arising from the Vipaka of unwholesome things. The sound-sphere, either both unwholesome and caused by unwholesome things, or neither unwholesome nor caused by unwholesome things. Both unwholesome and caused by unwholesome things refers to the unwholesome sound-sphere; the remaining sound-spheres are neither unwholesome nor caused by unwholesome things. The mind-sphere, either caused by unwholesome things but not unwholesome, or both unwholesome and caused by unwholesome things, or neither unwholesome nor caused by unwholesome things. Caused by unwholesome things but not unwholesome refers to the mind-sphere arising from the Vipaka of unwholesome things, and the mind-sphere associated with Satkayadrishti (belief in a self) and Antagrahadrishti (belief in extremes) in the desire realm. Both unwholesome and caused by unwholesome things refers to the unwholesome mind-sphere. Neither unwholesome nor caused by unwholesome things refers to the remaining indeterminate and wholesome mind-spheres, excluding the mind-sphere arising from the Vipaka of unwholesome things, and excluding the mind-sphere associated with Satkayadrishti and Antagrahadrishti in the desire realm. The dharma-sphere, either caused by unwholesome things but not unwholesome, or both unwholesome and caused by unwholesome things, or neither unwholesome nor caused by unwholesome things. Caused by unwholesome things but not unwholesome refers to the dharma-sphere arising from the Vipaka of unwholesome things, and Satkayadrishti and Antagrahadrishti in the desire realm, and the dharma-sphere associated with them.

，若彼等起心不相應行。不善亦不善為因者，謂不善等起法處。非不善非不善為因者，謂除不善異熟生法處，及除欲界有身見邊執見並彼相應法處若彼等起心不相應行，諸餘無記及善法處。幾無記非無記為因等者，八無記亦無記為因，四應分別。謂色處，或無記為因非無記、或無記亦無記為因、或非無記非無記為因。無記為因非無記者，謂不善色處。無記亦無記為因者，謂無記色處。非無記非無記為因者，謂善色處。聲意處亦爾。法處有四句。或無記非無記為因，謂虛空非擇滅。或無記為因非無記，謂不善法處。或無記亦無記為因，謂無記有為法處。或非無記非無記為因，謂善法處。幾因緣非有因等者，十一是因緣亦有因，一應分別，謂法處，若有為是因緣亦有因，若無為非因緣非有因。幾等無間非等無間緣等者，十非等無間非等無間緣，二應分別。謂意處，或是等無間非等無間緣、或是等無間亦等無間緣、或非等無間非等無間緣。是等無間非等無間緣者，謂未來現前正起意處，及過去現在阿羅漢命終時意處。是等無間亦等無間緣者，謂除過去現在阿羅漢命終時意處，諸餘過去現在意處。非等無間非等無間緣者，謂除未來現前正起意處，諸餘未來意處。法處，或是等無間非等無間緣、或是等無間亦等無間緣、或非等無

【現代漢語翻譯】現代漢語譯本：若這些（法處）生起時，心不相應行。（問：）什麼是不善也以不善為因？（答：）指不善等起的法處。（問：）什麼是非不善也非不善為因？（答：）指除了不善的異熟生法處，以及除了欲界有身見（Sakkāya-diṭṭhi，認為五蘊和合的身體是『我』的邪見）和邊執見（Antaggāhika-diṭṭhi，認為世界是有限或無限的邪見）以及與它們相應的心所之外，其餘的無記和善的法處。（問：）有多少無記法是非無記為因等等？（答：）八個無記法也是無記為因，四個應該分別說明。（問：）哪四個？（答：）指色處（Rūpāyatana，眼所見的顏色、形狀等），有的是無記為因但非無記，有的是無記也以無記為因，有的則非無記也非無記為因。（問：）什麼是無記為因但非無記？（答：）指不善的色處。（問：）什麼是無記也以無記為因？（答：）指無記的色處。（問：）什麼是非無記也非無記為因？（答：）指善的色處。聲處（Saddāyatana，耳所聽到的聲音）和意處（Manāyatana，意識的所緣）也是如此。法處（Dhammāyatana，意識所緣的法）有四句。（問：）哪四句？（答：）有的是無記為因但非無記，指虛空（Ākāsa，沒有阻礙的空間）和非擇滅（Nirodha，通過智慧斷滅煩惱而達到的寂滅）。有的是無記為因但非無記，指不善的法處。有的是無記也以無記為因，指無記的有為法處。有的則非無記也非無記為因，指善的法處。（問：）有多少是因緣但非有因等等？（答：）十一個是因緣也是有因，一個應該分別說明。（問：）哪一個？（答：）指法處，如果是有為法，則是因緣也是有因；如果是無為法，則非因緣也非有因。（問：）有多少不是等無間緣（Samanantarapaccaya，無間緣，心識生滅相續，前念為后念生起的條件）但非等無間緣等等？（答：）十個不是等無間緣也不是等無間緣，兩個應該分別說明。（問：）哪兩個？（答：）指意處，有的是等無間緣但非等無間緣，有的是等無間緣也是等無間緣，有的則非等無間緣也非等無間緣。（問：）什麼是等無間緣但非等無間緣？（答：）指未來現前正生起的意處，以及過去和現在阿羅漢（Arahat，已證得最高果位的聖者）命終時的意處。（問：）什麼是等無間緣也是等無間緣？（答：）指除了過去和現在阿羅漢命終時的意處之外，其餘的過去和現在的意處。（問：）什麼是非等無間緣也非等無間緣？（答：）指除了未來現前正生起的意處之外，其餘的未來的意處。法處，有的是等無間緣但非等無間緣，有的是等無間緣也是等無間緣，有的則非等無

【English Translation】 English version: If those (Dhammāyatana) arise, the mind is not associated with them. (Question:) What is unwholesome and also has an unwholesome cause? (Answer:) It refers to the Dhammāyatana that arises from unwholesome states. (Question:) What is neither unwholesome nor has an unwholesome cause? (Answer:) It refers to the remaining indeterminate and wholesome Dhammāyatana, except for the Dhammāyatana that arises as the result of unwholesome actions, and except for the Sakkāya-diṭṭhi (self-view, the false belief that the aggregates of existence constitute a 'self') and Antaggāhika-diṭṭhi (the view of holding to extremes, the false belief that the world is finite or infinite) in the desire realm, along with their associated mental factors. (Question:) How many indeterminate states are not caused by indeterminate states, and so on? (Answer:) Eight indeterminate states are also caused by indeterminate states, and four should be distinguished. (Question:) Which four? (Answer:) It refers to the Rūpāyatana (sense sphere of form, visible colors and shapes), some are caused by indeterminate states but are not indeterminate, some are indeterminate and also caused by indeterminate states, and some are neither indeterminate nor caused by indeterminate states. (Question:) What is caused by indeterminate states but is not indeterminate? (Answer:) It refers to unwholesome Rūpāyatana. (Question:) What is indeterminate and also caused by indeterminate states? (Answer:) It refers to indeterminate Rūpāyatana. (Question:) What is neither indeterminate nor caused by indeterminate states? (Answer:) It refers to wholesome Rūpāyatana. The same applies to the Saddāyatana (sense sphere of sound, audible sounds) and Manāyatana (sense sphere of mind, objects of consciousness). The Dhammāyatana (sense sphere of mental objects, objects of consciousness) has four possibilities. (Question:) Which four? (Answer:) Some are caused by indeterminate states but are not indeterminate, referring to Ākāsa (space, unobstructed space) and Nirodha (cessation, the cessation of defilements achieved through wisdom). Some are caused by indeterminate states but are not indeterminate, referring to unwholesome Dhammāyatana. Some are indeterminate and also caused by indeterminate states, referring to indeterminate conditioned Dhammāyatana. Some are neither indeterminate nor caused by indeterminate states, referring to wholesome Dhammāyatana. (Question:) How many are conditioned but not caused, and so on? (Answer:) Eleven are conditioned and also caused, and one should be distinguished. (Question:) Which one? (Answer:) It refers to Dhammāyatana; if it is conditioned, then it is conditioned and also caused; if it is unconditioned, then it is neither conditioned nor caused. (Question:) How many are not immediately contiguous (Samanantarapaccaya, contiguity condition, the condition where the preceding mental state conditions the arising of the subsequent mental state) but not a contiguity condition, and so on? (Answer:) Ten are not immediately contiguous and also not a contiguity condition, and two should be distinguished. (Question:) Which two? (Answer:) It refers to Manāyatana; some are immediately contiguous but not a contiguity condition, some are immediately contiguous and also a contiguity condition, and some are neither immediately contiguous nor a contiguity condition. (Question:) What is immediately contiguous but not a contiguity condition? (Answer:) It refers to the Manāyatana arising in the future, and the Manāyatana of an Arahat (one who has attained the highest level of enlightenment) at the moment of death in the past and present. (Question:) What is immediately contiguous and also a contiguity condition? (Answer:) It refers to the remaining Manāyatana in the past and present, except for the Manāyatana of an Arahat at the moment of death in the past and present. (Question:) What is neither immediately contiguous nor a contiguity condition? (Answer:) It refers to the remaining Manāyatana in the future, except for the Manāyatana arising in the future. The Dhammāyatana, some are immediately contiguous but not a contiguity condition, some are immediately contiguous and also a contiguity condition, and some are neither immediately contig

間非等無間緣。是等無間非等無間緣者，謂未來現前正起諸心所法，及過去現在阿羅漢命終時諸心所法，並已生正起無想、滅定。是等無間亦等無間緣者，謂除過去現在阿羅漢命終時諸心所法，諸餘過去現在諸心所法。非等無間非等無間緣者，謂除未來現前正起諸心所法諸餘未來心所法，及除等無間心不相應行諸餘心不相應行，並身語業虛空、二滅。幾所緣緣非有所緣等者，十所緣緣非有所緣，一所緣緣亦有所緣，一應分別。謂法處，若諸心所是所緣緣亦有所緣，若非心所是所緣緣非有所緣。幾增上緣非有增上等者，十一是增上緣亦有增上，一應分別，謂法處，若有為是增上緣亦有增上，若無為是增上緣非有增上。幾暴流非順暴流等者，十順暴流非暴流，二應分別。謂意處，若有漏順暴流非暴流，若無漏非暴流非順暴流。法處，或順暴流非暴流、或暴流亦順暴流、或非暴流非順暴流。順暴流非暴流者，謂暴流所不攝有漏法處。暴流亦順暴流者，謂四暴流。非暴流非順暴流者，謂無漏法處。

五蘊者，謂色蘊乃至識蘊。此五蘊幾有色等者，一有色，四無色。幾有見等者，四無見，一應分別，謂色蘊，或有見、或無見。云何有見？謂一處。云何無見？謂九處一處少分。幾有對等者，四無對，一應分別，謂色蘊，或有

對、或無對。云何有對？謂十處。云何無對？謂一處少分。幾有漏等者，一切應分別。謂色蘊，或有漏、或無漏。云何有漏？謂十處一處少分。云何無漏？謂一處少分。受蘊，或有漏、或無漏。云何有漏？謂有漏作意相應受蘊。云何無漏？謂無漏作意相應受蘊。想識蘊亦爾。行蘊，或有漏、或無漏。云何有漏？謂有漏心相應及心不相應行蘊。云何無漏？謂無漏心相應及心不相應行蘊。幾有為等者，一切是有為。幾有異熟等者，一切應分別。謂色蘊，或有異熟、或無異熟。云何有異熟？謂不善、善有漏色蘊。云何無異熟？謂無記無漏色蘊。餘四蘊亦爾。幾是緣生等者，一切是緣生是因生是世攝。幾色攝等者，一是色攝四是名攝。幾內處攝等者，一內處攝，三外處攝，一應分別。謂色蘊，或內處攝、或外處攝。云何內處攝？謂五內處。云何外處攝？謂五外處及一外處少分。幾智遍知所遍知等者，一切是智遍知所遍知。

此五蘊，幾斷遍知所遍知等者，一切應分別，謂諸蘊若有漏是斷遍知所遍知，若無漏非斷遍知所遍知。幾應斷等者，一切應分別，謂諸蘊若有漏是應斷，若無漏不應斷。幾應修等者，一切應分別，謂諸蘊若是善是應修，若非善不應修。幾染污等者，一切應分別，謂諸蘊若有覆是染污，若無覆不染污。幾

【現代漢語翻譯】現代漢語譯本：有對或無對。什麼是有對？指十個處（十處：眼處、耳處、鼻處、舌處、身處、色處、聲處、香處、味處、觸處）。什麼是無對？指一個處（法處）的小部分。有多少是有漏等？一切都應分別。色蘊，或者是有漏，或者是無漏。什麼是有漏？指十個處和一個處的小部分。什麼是無漏？指一個處的小部分。受蘊，或者是有漏，或者是無漏。什麼是有漏？指與有漏作意相應的受蘊。什麼是無漏？指與無漏作意相應的受蘊。想蘊和識蘊也是這樣。行蘊，或者是有漏，或者是無漏。什麼是有漏？指與有漏心相應以及與心不相應的行蘊。什麼是無漏？指與無漏心相應以及與心不相應的行蘊。有多少是有為等？一切都是有為。有多少是有異熟等？一切都應分別。色蘊，或者是有異熟，或者是無異熟。什麼是有異熟？指不善和善的有漏色蘊。什麼是無異熟？指無記和無漏色蘊。其餘四個蘊也是這樣。有多少是緣生等？一切都是緣生、是因生、是世攝。有多少是色攝等？一個是色攝，四個是名攝。有多少是內處攝等？一個內處攝，三個外處攝，一個應分別。色蘊，或者是內處攝，或者是外處攝。什麼是內處攝？指五個內處（五內處：眼處、耳處、鼻處、舌處、身處、意處）。什麼是外處攝？指五個外處（五外處：色處、聲處、香處、味處、觸處）和一個外處（法處）的小部分。有多少是智遍知所遍知等？一切都是智遍知所遍知。這五個蘊，有多少是斷遍知所遍知等？一切都應分別，諸蘊如果有漏，就是斷遍知所遍知；如果無漏，就不是斷遍知所遍知。有多少是應斷等？一切都應分別，諸蘊如果有漏，就是應斷；如果無漏，就不應斷。有多少是應修等？一切都應分別，諸蘊如果是善，就是應修；如果不是善，就不應修。有多少是染污等？一切都應分別，諸蘊如果有覆，就是染污；如果無覆，就不染污。

【English Translation】 English version: With or without opposition. What is with opposition? It refers to the ten sense bases (ten sense bases: eye base, ear base, nose base, tongue base, body base, form base, sound base, smell base, taste base, touch base). What is without opposition? It refers to a small portion of one sense base (the dharma base). How many are with outflows, etc.? Everything should be distinguished. The form aggregate, either with outflows or without outflows. What is with outflows? It refers to the ten sense bases and a small portion of one sense base. What is without outflows? It refers to a small portion of one sense base. The feeling aggregate, either with outflows or without outflows. What is with outflows? It refers to the feeling aggregate associated with intentional activity that has outflows. What is without outflows? It refers to the feeling aggregate associated with intentional activity that is without outflows. The perception and consciousness aggregates are also like this. The formation aggregate, either with outflows or without outflows. What is with outflows? It refers to the formation aggregate associated with a mind that has outflows and the formation aggregate not associated with the mind. What is without outflows? It refers to the formation aggregate associated with a mind that is without outflows and the formation aggregate not associated with the mind. How many are conditioned, etc.? Everything is conditioned. How many are with different maturation, etc.? Everything should be distinguished. The form aggregate, either with different maturation or without different maturation. What is with different maturation? It refers to unwholesome and wholesome form aggregates that have outflows. What is without different maturation? It refers to neutral and form aggregates without outflows. The remaining four aggregates are also like this. How many are dependently originated, etc.? Everything is dependently originated, is causally originated, and is included in the world. How many are included in form, etc.? One is included in form, and four are included in name. How many are included in internal sense bases, etc.? One is included in internal sense bases, three are included in external sense bases, and one should be distinguished. The form aggregate, either included in internal sense bases or included in external sense bases. What is included in internal sense bases? It refers to the five internal sense bases (five internal sense bases: eye base, ear base, nose base, tongue base, body base, mind base). What is included in external sense bases? It refers to the five external sense bases (five external sense bases: form base, sound base, smell base, taste base, touch base) and a small portion of one external sense base (the dharma base). How many are known by wisdom-penetration, etc.? Everything is known by wisdom-penetration. These five aggregates, how many are known by abandonment-penetration, etc.? Everything should be distinguished. If the aggregates have outflows, they are known by abandonment-penetration; if they are without outflows, they are not known by abandonment-penetration. How many should be abandoned, etc.? Everything should be distinguished. If the aggregates have outflows, they should be abandoned; if they are without outflows, they should not be abandoned. How many should be cultivated, etc.? Everything should be distinguished. If the aggregates are wholesome, they should be cultivated; if they are not wholesome, they should not be cultivated. How many are defiled, etc.? Everything should be distinguished. If the aggregates are obscured, they are defiled; if they are not obscured, they are not defiled.

果非有果等者，一切是果亦有果。幾有執受等者，四無執受，一應分別，謂色蘊，或有執受、或無執受。云何有執受？謂自體所攝色蘊。云何無執受？謂非自體所攝色蘊。幾大種所造等者，四非大種所造，一應分別，謂色蘊，或是大種所造、或非大種所造。云何大種所造？謂九處二處少分。云何非大種所造？謂一處少分。幾有上等者，一切是有上。幾是有等者，一切應分別，謂諸蘊若有漏是有，若無漏非有。幾因相應等者，一因不相應，三因相應，一應分別。謂行蘊，若諸心所是因相應，若非心所因不相應。

此五蘊，與六善處相攝者，有四句。或善處非蘊，謂擇滅。或蘊非善處，謂不善、無記五蘊。或善處亦蘊，謂善五蘊。或非善處非蘊，謂虛空、非擇滅。與五不善處相攝者，五不善處攝五蘊少分，五蘊少分亦攝五不善處。與七無記處相攝者，有四句。或無記處非蘊，謂虛空、非擇滅。或蘊非無記處，謂善、不善五蘊。或無記處亦蘊，謂無記五蘊。或非無記處非蘊，謂擇滅。與三漏處相攝者，三漏處攝一蘊少分，一蘊少分亦攝三漏處。與五有漏處相攝者，五有漏處攝五蘊少分，五蘊少分亦攝五有漏處。與八無漏處相攝者，應作四句。或無漏處非蘊，謂虛空、二滅。或蘊非無漏處，謂有漏五蘊。或無漏處亦蘊，

【現代漢語翻譯】現代漢語譯本：如果不是有果等，那麼一切是果也有果。幾者是有執受等，四者是無執受，一者應該分別，指的是色蘊（rupa-skandha，物質之蘊），或者是有執受，或者是無執受。什麼是『有執受』？指的是自體所包含的色蘊。什麼是『無執受』？指的是非自體所包含的色蘊。幾者是大種（mahābhūta，地、水、火、風四大元素）所造等，四者不是大種所造，一者應該分別，指的是色蘊，或者是大種所造，或者不是大種所造。什麼是『大種所造』？指的是九處和二處的小部分。什麼不是『大種所造』？指的是一處的小部分。幾者是有上等，一切是有上。幾者是有等，一切應該分別，指的是諸蘊，如果有漏（sāsrava，有煩惱）就是有，如果無漏（anāsrava，無煩惱）就不是有。幾者是因相應等，一者因不相應，三者因相應，一者應該分別。指的是行蘊（samskara-skandha，行之蘊），如果諸心所（caitta，心理活動）是因相應，如果不是心所，因就不相應。這五蘊（panca-skandha，五蘊）與六善處（kusala-ayatana，六個善的領域）相互包含的情況，有四種情況。或者善處不是蘊，指的是擇滅（pratisamkhya-nirodha，通過智慧選擇而達到的滅盡）。或者蘊不是善處，指的是不善、無記的五蘊。或者善處也是蘊，指的是善的五蘊。或者不是善處也不是蘊，指的是虛空（ākāśa，空間）、非擇滅（apratisamkhya-nirodha，非通過智慧選擇而達到的滅盡）。與五不善處（akusala-ayatana，五個不善的領域）相互包含的情況，五不善處包含五蘊的小部分，五蘊的小部分也包含五不善處。與七無記處（avyākrta-ayatana，七個無記的領域）相互包含的情況，有四種情況。或者無記處不是蘊，指的是虛空、非擇滅。或者蘊不是無記處，指的是善、不善的五蘊。或者無記處也是蘊，指的是無記的五蘊。或者不是無記處也不是蘊，指的是擇滅。與三漏處（āsrava-ayatana，三個煩惱的領域）相互包含的情況，三漏處包含一蘊的小部分，一蘊的小部分也包含三漏處。與五有漏處（sāsrava-ayatana，五個有煩惱的領域）相互包含的情況，五有漏處包含五蘊的小部分，五蘊的小部分也包含五有漏處。與八無漏處（anāsrava-ayatana，八個無煩惱的領域）相互包含的情況，應該作四句。或者無漏處不是蘊，指的是虛空、二滅。或者蘊不是無漏處，指的是有漏的五蘊。或者無漏處也是蘊，

【English Translation】 English version: If it were not the case that 'fruit' etc. exists as a result, then everything that is a result would also have a result. Regarding how many are 'with grasping' etc., four are 'without grasping,' and one should be distinguished, namely the rupa-skandha (form aggregate), which is either 'with grasping' or 'without grasping.' What is 'with grasping'? It refers to the rupa-skandha included within the self. What is 'without grasping'? It refers to the rupa-skandha not included within the self. Regarding how many are 'produced by the great elements' etc., four are not produced by the great elements (mahābhūta, the four great elements of earth, water, fire, and wind), and one should be distinguished, namely the rupa-skandha, which is either produced by the great elements or not produced by the great elements. What is 'produced by the great elements'? It refers to the nine ayatanas (sense bases) and a small portion of two ayatanas. What is 'not produced by the great elements'? It refers to a small portion of one ayatana. Regarding how many are 'with an upper limit' etc., all are 'with an upper limit.' Regarding how many 'exist' etc., all should be distinguished, namely the skandhas (aggregates), if they are sāsrava (with outflows, defiled), they exist; if they are anāsrava (without outflows, undefiled), they do not exist. Regarding how many are 'concomitant with a cause' etc., one is not concomitant with a cause, three are concomitant with a cause, and one should be distinguished. It refers to the samskara-skandha (formation aggregate), if the caittas (mental factors) are concomitant with a cause, if they are not mental factors, they are not concomitant with a cause. Regarding the relationship between these five skandhas (panca-skandha, five aggregates) and the six kusala-ayatana (wholesome sense bases), there are four possibilities. Either a wholesome sense base is not a skandha, namely pratisamkhya-nirodha (cessation through wisdom). Or a skandha is not a wholesome sense base, namely the unwholesome and neutral five skandhas. Or a wholesome sense base is also a skandha, namely the wholesome five skandhas. Or neither a wholesome sense base nor a skandha, namely ākāśa (space) and apratisamkhya-nirodha (cessation without wisdom). Regarding the relationship with the five akusala-ayatana (unwholesome sense bases), the five unwholesome sense bases include a small portion of the five skandhas, and a small portion of the five skandhas also includes the five unwholesome sense bases. Regarding the relationship with the seven avyākrta-ayatana (neutral sense bases), there are four possibilities. Either a neutral sense base is not a skandha, namely space and cessation without wisdom. Or a skandha is not a neutral sense base, namely the wholesome and unwholesome five skandhas. Or a neutral sense base is also a skandha, namely the neutral five skandhas. Or neither a neutral sense base nor a skandha, namely cessation through wisdom. Regarding the relationship with the three āsrava-ayatana (outflow sense bases), the three outflow sense bases include a small portion of one skandha, and a small portion of one skandha also includes the three outflow sense bases. Regarding the relationship with the five sāsrava-ayatana (defiled sense bases), the five defiled sense bases include a small portion of the five skandhas, and a small portion of the five skandhas also includes the five defiled sense bases. Regarding the relationship with the eight anāsrava-ayatana (undefiled sense bases), four possibilities should be considered. Either an undefiled sense base is not a skandha, namely space and the two cessations. Or a skandha is not an undefiled sense base, namely the defiled five skandhas. Or an undefiled sense base is also a skandha,

謂無漏五蘊。或非無漏處非蘊，如是事不可得。幾過去等者，一切或過去或未來或現在。幾善等者，一切應分別，謂諸蘊或善、或不善、或無記。云何善？謂善五蘊。云何不善？謂不善五蘊。云何無記？謂無記五蘊。幾欲界系等者，一切應分別。謂諸蘊，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂欲界五蘊。云何色界系？謂色界五蘊。云何無色界系？謂無色界四蘊。云何不繫？謂無漏五蘊。幾學等者，一切應分別。謂諸蘊，或學、或無學、或非學非無學。云何學？謂學五蘊。云何無學？謂無學五蘊。云何非學非無學？謂有漏五蘊。

此五蘊，幾見所斷等者，一切應分別。謂色蘊，若有漏修所斷、若無漏非所斷。受蘊，或見所斷、或修所斷、或非所斷。云何見所斷？謂受蘊隨信隨法行現觀邊忍所斷。此復云何？謂見所斷八十八隨眠相應受蘊。云何修所斷？謂受蘊學見跡修所斷。此復云何？謂修所斷十隨眠相應受蘊及不染污有漏受蘊。云何非所斷？謂無漏受蘊。想識蘊亦爾。行蘊，或見所斷、或修所斷、或非所斷。云何見所斷？謂行蘊隨信隨法行現觀邊忍所斷。此復云何？謂見所斷八十八隨眠及彼相應行蘊，並彼等起心不相應行。云何修所斷？謂行蘊學見跡修所斷。此復云何？謂修所斷十隨眠及彼

【現代漢語翻譯】現代漢語譯本：問：什麼是無漏五蘊？或者說，是否存在非無漏處但屬於蘊的情況？答：這樣的情況是不存在的。問：有多少是過去、未來、現在的？答：一切五蘊，要麼是過去的，要麼是未來的，要麼是現在的。問：有多少是善、不善、無記的？答：一切五蘊都應分別看待。五蘊要麼是善的，要麼是不善的，要麼是無記的。問：什麼是善？答：善的五蘊就是善。問：什麼是不善？答：不善的五蘊就是不善。問：什麼是無記？答：無記的五蘊就是無記。問：有多少是欲界系、色界系、無色界系、不繫的？答：一切五蘊都應分別看待。五蘊要麼是欲界系，要麼是色界系，要麼是無色界系，要麼是不繫的。問：什麼是欲界系？答：欲界的五蘊就是欲界系。問：什麼是色界系？答：色界的五蘊就是色界系。問：什麼是無色界系？答：無色界的四蘊就是無色界系（此處沒有色蘊）。問：什麼是不繫？答：無漏的五蘊就是不繫。問：有多少是學、無學、非學非無學的？答：一切五蘊都應分別看待。五蘊要麼是學，要麼是無學，要麼是非學非無學。問：什麼是學？答：有學的五蘊就是學。問：什麼是無學？答：無學的五蘊就是無學。問：什麼是非學非無學？答：有漏的五蘊就是非學非無學。

問：這五蘊中，有多少是見所斷等？答：一切五蘊都應分別看待。色蘊，要麼是有漏修所斷，要麼是無漏非所斷。受蘊，要麼是見所斷，要麼是修所斷，要麼是非所斷。問：什麼是見所斷？答：受蘊隨順於信行、法行者的現觀邊忍所斷。這是什麼意思呢？指的是見所斷的八十八隨眠（anusaya）相應的受蘊。問：什麼是修所斷？答：受蘊是學者在見道之後，通過修道所斷的。這是什麼意思呢？指的是修所斷的十隨眠相應的受蘊，以及不染污的有漏受蘊。問：什麼是非所斷？答：無漏的受蘊就是非所斷。想蘊和識蘊也是如此。行蘊，要麼是見所斷，要麼是修所斷，要麼是非所斷。問：什麼是見所斷？答：行蘊隨順於信行、法行者的現觀邊忍所斷。這是什麼意思呢？指的是見所斷的八十八隨眠以及與它們相應的行蘊，以及由它們所引起的與心不相應的行。問：什麼是修所斷？答：行蘊是學者在見道之後，通過修道所斷的。這是什麼意思呢？指的是修所斷的十隨眠以及與它們相應的行蘊。

【English Translation】 English version: Question: What are the five aggregates (skandha) that are unconditioned (anasrava)? Or is there a case where something is not unconditioned but is an aggregate? Answer: Such a case is not possible. Question: How many are past, future, or present? Answer: All aggregates are either past, future, or present. Question: How many are wholesome (kusala), unwholesome (akusala), or neutral (avyakrta)? Answer: All aggregates should be distinguished. The aggregates are either wholesome, unwholesome, or neutral. Question: What is wholesome? Answer: Wholesome is the wholesome five aggregates. Question: What is unwholesome? Answer: Unwholesome is the unwholesome five aggregates. Question: What is neutral? Answer: Neutral is the neutral five aggregates. Question: How many are bound to the desire realm (kama-dhatu), form realm (rupa-dhatu), formless realm (arupa-dhatu), or unbound? Answer: All aggregates should be distinguished. The aggregates are either bound to the desire realm, form realm, formless realm, or unbound. Question: What is bound to the desire realm? Answer: Bound to the desire realm are the five aggregates of the desire realm. Question: What is bound to the form realm? Answer: Bound to the form realm are the five aggregates of the form realm. Question: What is bound to the formless realm? Answer: Bound to the formless realm are the four aggregates of the formless realm (there is no form aggregate here). Question: What is unbound? Answer: Unbound are the unconditioned five aggregates. Question: How many are learners (saiksa), non-learners (asiksa), or neither learners nor non-learners? Answer: All aggregates should be distinguished. The aggregates are either learners, non-learners, or neither learners nor non-learners. Question: What are learners? Answer: Learners are the aggregates of learners. Question: What are non-learners? Answer: Non-learners are the aggregates of non-learners. Question: What are neither learners nor non-learners? Answer: Neither learners nor non-learners are the conditioned (sasrava) aggregates.

Question: Of these five aggregates, how many are to be abandoned by seeing (darśana-prahātavya) etc.? Answer: All should be distinguished. The form aggregate (rupa-skandha), is either conditioned and abandoned by cultivation (bhāvanā-prahātavya), or unconditioned and not abandoned. The feeling aggregate (vedana-skandha), is either abandoned by seeing, abandoned by cultivation, or not abandoned. Question: What is abandoned by seeing? Answer: The feeling aggregate abandoned by the patience (ksanti) at the edge of the vision of truth (darśana) of those who follow faith (sraddhanusarin) and those who follow the Dharma (dharmanusarin). What is this? It refers to the feeling aggregate associated with the eighty-eight latent tendencies (anusaya) that are abandoned by seeing. Question: What is abandoned by cultivation? Answer: The feeling aggregate abandoned by cultivation by the learners after the path of seeing. What is this? It refers to the feeling aggregate associated with the ten latent tendencies that are abandoned by cultivation, and the undefiled conditioned feeling aggregate. Question: What is not abandoned? Answer: The unconditioned feeling aggregate is not abandoned. The same applies to the perception aggregate (samjna-skandha) and the consciousness aggregate (vijnana-skandha). The mental formations aggregate (samskara-skandha), is either abandoned by seeing, abandoned by cultivation, or not abandoned. Question: What is abandoned by seeing? Answer: The mental formations aggregate abandoned by the patience at the edge of the vision of truth of those who follow faith and those who follow the Dharma. What is this? It refers to the eighty-eight latent tendencies that are abandoned by seeing and the mental formations aggregate associated with them, and the mental formations not corresponding to the mind that arise from them. Question: What is abandoned by cultivation? Answer: The mental formations aggregate abandoned by cultivation by the learners after the path of seeing. What is this? It refers to the ten latent tendencies that are abandoned by cultivation and the mental formations associated with them.

相應行蘊，並彼等起心不相應行，若不染污有漏行蘊。云何非所斷，謂無漏行蘊。幾非心等者，一非心非心所非心相應，二是心所與心相應，一唯是心，一應分別。謂行蘊，若有所緣是心所與心相應，若無所緣非心非心所非心相應。幾隨心轉非受相應等者，一隨心轉非受相應，一受相應非隨心轉，一隨心轉亦受相應，二應分別。謂色蘊，或隨心轉非受相應、或非隨心轉非受相應。隨心轉非受相應者謂隨心轉身語業，諸餘色蘊非隨心轉非受相應。行蘊有三句。或隨心轉非受相應，謂隨心轉心不相應行。或隨心轉亦受相應，謂心所行蘊。或非隨心轉非受相應，謂除隨心轉心不相應行，諸餘心不相應行。幾隨心轉非想行相應等者，除想自性，如受應知。二隨心轉亦行相應，一行相應非隨心轉，二應分別。謂色蘊，或隨心轉非行相應、或非隨心轉非行相應。隨心轉非行相應者謂隨心轉身語業，諸餘色蘊非隨心轉非行相應。行蘊有三句。或隨心轉非行相應，謂隨心轉心不相應行。或隨心轉亦行相應，謂心所行蘊，除其自性。或非隨心轉非行相應，謂除隨心轉心不相應行，諸餘心不相應行。幾隨尋轉非伺相應等者，一切應分別。謂色蘊，或隨尋轉非伺相應、或非隨尋轉非伺相應。隨尋轉非伺相應者謂隨尋轉身語業，諸餘色蘊非隨尋

【現代漢語翻譯】現代漢語譯本：相應的行蘊（saṃskāra-skandha，積聚、形成和塑造心理活動的蘊），以及那些與心不相應的行（citta-viprayukta-saṃskāra，不與心識直接相關的心理活動），如果是不染污的有漏行蘊（sāsrava-saṃskāra-skandha，伴隨煩惱和業力的行蘊）。什麼不是所斷的呢？指的是無漏行蘊（anāsrava-saṃskāra-skandha，不伴隨煩惱和業力的行蘊）。有多少不是心等（citta-samata，與心相等）的呢？一者不是心（citta，意識）、不是心所（caitta，心理活動）、不是心相應（citta-samprayukta，與心相應的）；二者是心所與心相應；一者唯是心；一者應當分別。指的是行蘊，如果有所緣（ālambana，對像）是心所與心相應，如果沒有所緣，則不是心、不是心所、不是心相應。有多少隨心轉（citta-anuparivartin，隨心識轉變）的不是受相應（vedanā-samprayukta，與感受相應的）等呢？一者隨心轉不是受相應，一者受相應不是隨心轉，一者隨心轉也是受相應，二者應當分別。指的是色蘊（rūpa-skandha，物質的蘊），或者隨心轉不是受相應，或者不是隨心轉不是受相應。隨心轉不是受相應指的是隨心轉身語業（kāya-vāc-karma，由身體和語言產生的行為），其餘的色蘊不是隨心轉不是受相應。行蘊有三種情況：或者隨心轉不是受相應，指的是隨心轉的心不相應行；或者隨心轉也是受相應，指的是心所行蘊；或者不是隨心轉不是受相應，指的是除了隨心轉的心不相應行之外，其餘的心不相應行。有多少隨心轉不是想行相應（saṃjñā-saṃskāra-samprayukta，與想和行相應的）等呢？除了想的自性（svabhāva，本質），應當像受一樣瞭解。二者隨心轉也是行相應，一者行相應不是隨心轉，二者應當分別。指的是色蘊，或者隨心轉不是行相應，或者不是隨心轉不是行相應。隨心轉不是行相應指的是隨心轉身語業，其餘的色蘊不是隨心轉不是行相應。行蘊有三種情況：或者隨心轉不是行相應，指的是隨心轉的心不相應行；或者隨心轉也是行相應，指的是心所行蘊，除了其自性；或者不是隨心轉不是行相應，指的是除了隨心轉的心不相應行之外，其餘的心不相應行。有多少隨尋轉（vitarka-anuparivartin，隨尋思轉變）不是伺相應（vicāra-samprayukta，與伺察相應的）等呢？一切都應當分別。指的是色蘊，或者隨尋轉不是伺相應，或者不是隨尋轉不是伺相應。隨尋轉不是伺相應指的是隨尋轉身語業，其餘的色蘊不是隨尋轉

【English Translation】 English version: Corresponding saṃskāra-skandha (the aggregate of mental formations, which accumulates, forms, and shapes mental activities), and those citta-viprayukta-saṃskāras (mental formations not directly associated with consciousness), if they are defiled sāsrava-saṃskāra-skandhas (saṃskāra-skandhas accompanied by afflictions and karma). What is not to be abandoned? It refers to the undefiled anāsrava-saṃskāra-skandhas (saṃskāra-skandhas not accompanied by afflictions and karma). How many are not citta-samata (equal to the mind)? One is not citta (consciousness), not caitta (mental factors), not citta-samprayukta (associated with the mind); two are caittas and citta-samprayuktas; one is only citta; one should be distinguished. It refers to the saṃskāra-skandha, if it has an ālambana (object), it is caitta and citta-samprayukta, if it has no object, then it is not citta, not caitta, not citta-samprayukta. How many that change with the mind (citta-anuparivartin) are not associated with feeling (vedanā-samprayukta), etc.? One changes with the mind and is not associated with feeling, one is associated with feeling and does not change with the mind, one changes with the mind and is also associated with feeling, two should be distinguished. It refers to the rūpa-skandha (the aggregate of form, or matter), either changing with the mind and not associated with feeling, or not changing with the mind and not associated with feeling. Changing with the mind and not associated with feeling refers to the kāya-vāc-karma (actions of body and speech) that change with the mind, the remaining rūpa-skandha does not change with the mind and is not associated with feeling. The saṃskāra-skandha has three cases: either changing with the mind and not associated with feeling, referring to the citta-viprayukta-saṃskāras that change with the mind; or changing with the mind and also associated with feeling, referring to the caitta saṃskāra-skandha; or not changing with the mind and not associated with feeling, referring to the remaining citta-viprayukta-saṃskāras other than those that change with the mind. How many that change with the mind are not associated with perception and formations (saṃjñā-saṃskāra-samprayukta), etc.? Except for the svabhāva (nature) of perception, it should be understood like feeling. Two change with the mind and are also associated with formations, one is associated with formations and does not change with the mind, two should be distinguished. It refers to the rūpa-skandha, either changing with the mind and not associated with formations, or not changing with the mind and not associated with formations. Changing with the mind and not associated with formations refers to the kāya-vāc-karma that change with the mind, the remaining rūpa-skandha does not change with the mind and is not associated with formations. The saṃskāra-skandha has three cases: either changing with the mind and not associated with formations, referring to the citta-viprayukta-saṃskāras that change with the mind; or changing with the mind and also associated with formations, referring to the caitta saṃskāra-skandha, except for its own nature; or not changing with the mind and not associated with formations, referring to the remaining citta-viprayukta-saṃskāras other than those that change with the mind. How many that change with vitarka (initial application of thought) are not associated with vicāra (sustained application of thought), etc.? Everything should be distinguished. It refers to the rūpa-skandha, either changing with vitarka and not associated with vicāra, or not changing with vitarka and not associated with vicāra. Changing with vitarka and not associated with vicāra refers to the kāya-vāc-karma that change with vitarka, the remaining rūpa-skandha does not change with vitarka

轉非伺相應。受蘊，或有尋有伺、或無尋唯伺、或無尋無伺。云何有尋有伺？謂有尋有伺作意相應受蘊。云何無尋唯伺？謂無尋唯伺作意相應受蘊。云何無尋無伺？謂無尋無伺作意相應受蘊。想識蘊亦爾。行蘊有四句。或隨尋轉非伺相應，謂隨尋轉心不相應行及尋相應伺。或伺相應非隨尋轉，謂尋及尋不相應伺相應心所行蘊。或隨尋轉亦伺相應，謂尋伺相應心所行蘊。或非隨尋轉非伺相應，謂除隨尋轉心不相應行，諸餘心不相應行，及尋不相應伺，並無尋無伺心所行蘊。幾見非見處等者，一切應分別。謂色蘊有三句。或見處非見，謂九處及一處少分。或見亦見處，謂一處。或非見非見處，謂一處少分。受、想、識蘊，若有漏是見處非見，若無漏非見非見處。行蘊有四句。或見非見處，謂盡無生智所不攝無漏慧。或見處非見，謂見所不攝有漏行蘊。或見亦見處，謂五染污見及世間正見。或非見非見處，謂見所不攝無漏行蘊。

說一切有部品類足論卷第十六大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第十七

尊者世友造

三藏法師玄奘奉　詔譯

辯千問品第七之八

幾有身見為因非有身見因等者，一切應分別。謂色蘊，若染污有身見為因

【現代漢語翻譯】現代漢語譯本：轉為非尋伺相應的情況。受蘊（vedanāskandha，感受之蘊），或者是有尋有伺（savitarka-savicāra，有粗細分別的心理活動）、或者是無尋唯伺（avitarka-vicāramātra，只有細微心理活動而無粗略心理活動）、或者是無尋無伺（avitarka-avicāra，既無粗略也無細微心理活動）。什麼叫做有尋有伺？就是與有尋有伺作意（manasikara，心理活動）相應的受蘊。什麼叫做無尋唯伺？就是與無尋唯伺作意相應的受蘊。什麼叫做無尋無伺？就是與無尋無伺作意相應的受蘊。想蘊（saṃjñāskandha，知覺之蘊）和識蘊（vijñānaskandha，意識之蘊）也是這樣。行蘊（saṃskāraskandha，意志之蘊）有四種情況。或者隨尋而轉，但不是與伺相應，這就是隨尋而轉的心不相應行（citta-viprayukta-saṃskāra，不與心識相應的行），以及與尋相應的伺。或者與伺相應，但不隨尋而轉，這就是尋，以及與尋不相應的伺相應的心所行蘊。或者隨尋而轉，也與伺相應，這就是與尋伺相應的心所行蘊。或者不隨尋轉，也不與伺相應，這就是除了隨尋轉的心不相應行之外，其餘的心不相應行，以及與尋不相應的伺，並無尋無伺的心所行蘊。有多少見處（darśanasthāna，能被見到的處所）和非見處等等，一切都應該分別說明。色蘊（rūpaskandha，色法之蘊）有三種情況。或者是見處，但不是見（darśana，見解），這就是九處（眼、耳、鼻、舌、身、意、色、聲、香、味）和一處（觸）的小部分。或者是見，也是見處，這就是一處（色）。或者不是見，也不是見處，這就是一處（觸）的小部分。受蘊、想蘊、識蘊，如果有漏（sāsrava，有煩惱）就是見處，但不是見；如果無漏（anāsrava，無煩惱）就既不是見，也不是見處。行蘊有四種情況。或者是見，但不是見處，這就是盡智（kṣayajñāna，斷盡煩惱之智）和無生智（anutpādajñāna，不再生起煩惱之智）所不包括的無漏慧（prajñā，智慧）。或者是見處，但不是見，這就是見所不包括的有漏行蘊。或者是見，也是見處，這就是五染污見（五種被污染的見解，即身見、邊見、邪見、見取見、戒禁取見）和世間正見（lokika-samyagdṛṣṭi，世俗的正見）。或者不是見，也不是見處，這就是見所不包括的無漏行蘊。《說一切有部品類足論》卷第十六《阿毗達磨品類足論》卷第十七尊者世友造三藏法師玄奘奉詔譯辯千問品第七之八有多少以有身見（satkāyadṛṣṭi，認為五蘊和合的身體為真實自我的邪見）為因，但不是有身見之因等等，一切都應該分別說明。色蘊，如果被染污，就是有身見為因。

【English Translation】 English version: Turning to what is not associated with vitarka (initial application of thought) and vicāra (sustained application of thought). The feeling aggregate (vedanāskandha), is either with vitarka and vicāra, or without vitarka but only with vicāra, or without vitarka and without vicāra. What is meant by 'with vitarka and vicāra'? It refers to the feeling aggregate associated with attention (manasikara) that has vitarka and vicāra. What is meant by 'without vitarka but only with vicāra'? It refers to the feeling aggregate associated with attention that is without vitarka but only with vicāra. What is meant by 'without vitarka and without vicāra'? It refers to the feeling aggregate associated with attention that is without vitarka and without vicāra. The perception aggregate (saṃjñāskandha) and the consciousness aggregate (vijñānaskandha) are also like this. The volitional activities aggregate (saṃskāraskandha) has four possibilities. Either it turns along with vitarka but is not associated with vicāra, which refers to the activities not associated with mind that turn along with vitarka, and vicāra that is associated with vitarka. Or it is associated with vicāra but does not turn along with vitarka, which refers to vitarka, and the mental activities associated with vicāra that are not associated with vitarka. Or it turns along with vitarka and is also associated with vicāra, which refers to the mental activities associated with both vitarka and vicāra. Or it neither turns along with vitarka nor is associated with vicāra, which refers to the activities not associated with mind other than those that turn along with vitarka, and the vicāra that is not associated with vitarka, and the mental activities without vitarka and without vicāra. Regarding how many are 'places of seeing' (darśanasthāna) and 'non-places of seeing', etc., everything should be distinguished. The form aggregate (rūpaskandha) has three possibilities. Either it is a 'place of seeing' but not 'seeing' (darśana), which refers to the nine sense bases (eye, ear, nose, tongue, body, mind, form, sound, smell, taste) and a small part of one sense base (touch). Or it is both 'seeing' and a 'place of seeing', which refers to one sense base (form). Or it is neither 'seeing' nor a 'place of seeing', which refers to a small part of one sense base (touch). The feeling, perception, and consciousness aggregates, if they are with outflows (sāsrava), are 'places of seeing' but not 'seeing'; if they are without outflows (anāsrava), they are neither 'seeing' nor 'places of seeing'. The volitional activities aggregate has four possibilities. Either it is 'seeing' but not a 'place of seeing', which refers to the wisdom (prajñā) without outflows that is not included in the knowledge of exhaustion (kṣayajñāna) and the knowledge of non-arising (anutpādajñāna). Or it is a 'place of seeing' but not 'seeing', which refers to the activities with outflows that are not included in 'seeing'. Or it is both 'seeing' and a 'place of seeing', which refers to the five defiled views (satkāyadṛṣṭi, antagrahadṛṣṭi, mithyādṛṣṭi, dṛṣṭiparāmarśa, śīlavrataparāmarśa) and worldly right view (lokika-samyagdṛṣṭi). Or it is neither 'seeing' nor a 'place of seeing', which refers to the activities without outflows that are not included in 'seeing'. 《Abhidharma-prakaraṇapāda-śāstra》Volume 16 by the Sarvāstivāda school 《Abhidharma-prakaraṇapāda-śāstra》Volume 17 Composed by Venerable Vasumitra Translated under imperial order by the Tripiṭaka Master Xuanzang Chapter 7.8 on Discriminating the Thousand Questions Regarding how many have 'view of self' (satkāyadṛṣṭi) as a cause but are not a cause of 'view of self', etc., everything should be distinguished. The form aggregate, if it is defiled, has 'view of self' as a cause.

非有身見因、若不染污非有身見為因非有身見因。受蘊有三句。或有身見為因非有身見因，謂除過去現在見苦所斷隨眠相應受蘊，及除過去現在見集所斷遍行隨眠相應受蘊，併除未來有身見相應受蘊，諸餘染污受蘊。或有身見為因亦有身見因，謂前所除受蘊。或非有身見為因非有身見因，謂不染污受蘊。想、識蘊亦爾。行蘊有三句。或有身見為因非有身見因，謂除過去現在見苦所斷隨眠及彼相應俱有等行蘊，亦除過去現在見集所斷遍行隨眠及彼相應俱有行蘊，亦除未來有身見相應行蘊，亦除未來有身見及彼相應法生老住無常，諸餘染污行蘊。或有身見為因亦有身見因，謂前所除行蘊。或非有身見為因非有身見因，謂不染污行蘊。幾業非業異熟等者，一切應分別。謂色蘊有三句。或業非業異熟，謂身語業。或業異熟非業，謂業異熟生色蘊。或非業非業異熟，謂除業及業異熟色蘊諸餘色蘊。受蘊，或業異熟非業、或非業非業異熟。業異熟非業者謂業異熟生受蘊，諸餘受蘊非業非業異熟。想、識蘊亦爾。行蘊有四句。或業非業異熟，謂業異熟所不攝思。或業異熟非業，謂思所不攝業異熟生行蘊。或業亦業異熟，謂業異熟生思。或非業非業異熟，謂除業及業異熟行蘊諸餘行蘊。幾業非隨業轉等者，三隨業轉非業，二應分別。謂

【現代漢語翻譯】現代漢語譯本非有身見因（Sakkāya-diṭṭhi hetu，以「有身見」為原因），若不染污，則非以有身見為因，故為非有身見因。受蘊（Vedanākkhandha，感受之集合）有三種情況：或者以有身見為因，但不是有身見因，指的是除了過去和現在見苦所斷的隨眠（Anusaya，潛在的煩惱）相應的受蘊，以及除了過去和現在見集所斷的遍行隨眠相應的受蘊，併除了未來有身見相應的受蘊之外，其餘的染污受蘊。或者以有身見為因，也是有身見因，指的是前面所排除的受蘊。或者不是以有身見為因，也不是有身見因，指的是不染污的受蘊。想蘊（Saññākkhandha，知覺之集合）和識蘊（Viññāṇakkhandha，意識之集合）也是如此。行蘊（Saṅkhārakkhandha，心理活動之集合）有三種情況：或者以有身見為因，但不是有身見因，指的是除了過去和現在見苦所斷的隨眠以及與它們相應的俱有等行蘊，也除了過去和現在見集所斷的遍行隨眠以及與它們相應的俱有行蘊，也除了未來有身見相應的行蘊，也除了未來有身見以及與它們相應的法生、老、住、無常之外，其餘的染污行蘊。或者以有身見為因，也是有身見因，指的是前面所排除的行蘊。或者不是以有身見為因，也不是有身見因，指的是不染污的行蘊。多少是業（Karma，行為）而非業異熟（Karma-vipāka，行為的果報）等呢？一切都應該分別說明。色蘊（Rūpakkhandha，色法之集合）有三種情況：或者是業，不是業異熟，指的是身語業（Kāya-vacī-kamma，身體和語言的行為）。或者是業異熟，不是業，指的是由業異熟所生的色蘊。或者既不是業，也不是業異熟，指的是除了業和業異熟的色蘊之外的其餘色蘊。受蘊，或者是業異熟，不是業；或者既不是業，也不是業異熟。業異熟不是業，指的是由業異熟所生的受蘊，其餘的受蘊既不是業，也不是業異熟。想蘊和識蘊也是如此。行蘊有四種情況：或者是業，不是業異熟，指的是業異熟所不包含的思（Cetanā，意志）。或者是業異熟，不是業，指的是思所不包含的由業異熟所生的行蘊。或者是業，也是業異熟，指的是由業異熟所生的思。或者既不是業，也不是業異熟，指的是除了業和業異熟的行蘊之外的其餘行蘊。多少是業，不是隨業轉（Kamma-pariṇāma，隨業轉變）等呢？三種是隨業轉，不是業，兩種應該分別說明。指的是...

【English Translation】 English version Not caused by personality belief (Sakkāya-diṭṭhi hetu), if not defiled, then it is not caused by personality belief, therefore it is not a cause of personality belief. Feeling aggregate (Vedanākkhandha) has three cases: Either caused by personality belief, but not a cause of personality belief, referring to feeling aggregates associated with latent defilements (Anusaya) severed by seeing suffering in the past and present, and feeling aggregates associated with pervasive latent defilements severed by seeing origination in the past and present, and excluding feeling aggregates associated with personality belief in the future, the remaining defiled feeling aggregates. Or caused by personality belief and also a cause of personality belief, referring to the feeling aggregates excluded previously. Or not caused by personality belief and not a cause of personality belief, referring to undefiled feeling aggregates. Perception aggregate (Saññākkhandha) and consciousness aggregate (Viññāṇakkhandha) are also the same. Volitional formations aggregate (Saṅkhārakkhandha) has three cases: Either caused by personality belief, but not a cause of personality belief, referring to latent defilements severed by seeing suffering in the past and present and the co-arisen volitional formations associated with them, also excluding pervasive latent defilements severed by seeing origination in the past and present and the co-arisen volitional formations associated with them, also excluding volitional formations associated with personality belief in the future, also excluding personality belief in the future and the arising, aging, abiding, and impermanence of the phenomena associated with them, the remaining defiled volitional formations. Or caused by personality belief and also a cause of personality belief, referring to the volitional formations excluded previously. Or not caused by personality belief and not a cause of personality belief, referring to undefiled volitional formations. How many are karma (Karma) but not karma-result (Karma-vipāka), etc.? Everything should be explained separately. Form aggregate (Rūpakkhandha) has three cases: Either karma, not karma-result, referring to bodily and verbal karma (Kāya-vacī-kamma). Or karma-result, not karma, referring to form aggregates born from karma-result. Or neither karma nor karma-result, referring to the remaining form aggregates excluding karma and karma-result form aggregates. Feeling aggregate, either karma-result, not karma; or neither karma nor karma-result. Karma-result, not karma, refers to feeling aggregates born from karma-result, the remaining feeling aggregates are neither karma nor karma-result. Perception aggregate and consciousness aggregate are also the same. Volitional formations aggregate has four cases: Either karma, not karma-result, referring to intention (Cetanā) not included in karma-result. Or karma-result, not karma, referring to volitional formations born from karma-result not included in intention. Or both karma and karma-result, referring to intention born from karma-result. Or neither karma nor karma-result, referring to the remaining volitional formations excluding karma and karma-result volitional formations. How many are karma, not transforming with karma (Kamma-pariṇāma), etc.? Three transform with karma, not karma, two should be explained separately. Referring to...

色蘊有三句。或業非隨業轉，謂除隨業轉身語業，諸餘身語業。或業亦隨業轉，謂隨業轉身語業。或非業非隨業轉，謂除業及隨業轉色蘊，諸餘色蘊。行蘊有三句。或業非隨業轉，謂思。或隨業轉非業，謂思所不攝隨業轉行蘊。或非業非隨業轉，謂除隨業轉心不相應行，諸餘心不相應行。幾所造色非有見色等者，四非所造色非有見色，一應分別，謂色蘊有三句。或所造色非有見色，謂八處及二處少分。或所造色亦有見色，謂一處。或非所造色非有見色，謂一處少分。

此五蘊，幾所造色非有對色等者，四非所造色非有對色，一應分別。謂色蘊應作四句。或所造色非有對色，謂一處少分。或有對色非所造色，謂一處少分。或所造色亦有對色，謂九處及一處少分。或非所造色非有對色，如是色不可得。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，一切應分別。謂各有三句。或善為因非善，謂善異熟生五蘊。或善亦善為因，謂善五蘊。或非善非善為因，謂除善異熟生五蘊，諸餘無記不善五蘊。幾不善非不善為因等者，一切應分別。謂色蘊有三句。或不善為因非不善，謂不善異熟生色蘊。或不善亦不善為因，謂不善色蘊。或非不善非不善為因，謂除不善異熟色蘊諸餘無記，及善色蘊。受蘊有三

【現代漢語翻譯】現代漢語譯本色蘊（Rūpakkhandha，物質之蘊）有三種情況。一是業（Karma，行為）而非隨業（Vipāka，果報）所轉，指的是除了隨業所轉的身語業之外，其餘的身語業。二是業也隨業所轉，指的是隨業所轉的身語業。三是非業也非隨業所轉，指的是除了業及隨業所轉的色蘊之外，其餘的色蘊。行蘊（Saṅkhārakkhandha，行之蘊）有三種情況。一是業而非隨業所轉，指的是思（Cetanā，意志）。二是隨業所轉而非業，指的是思所不包含的隨業所轉的行蘊。三是非業也非隨業所轉，指的是除了隨業所轉的心不相應行（Citta-vippayutta-saṅkhāra，與心不相應的行）之外，其餘的心不相應行。有多少所造色（Upādā rūpa，由四大種所造的色法）不是有見色（Sanidassana rūpa，可見的色法）等呢？四種非所造色不是有見色，一種應當分別。也就是色蘊有三種情況。一是所造色不是有見色，指的是八處（Aṭṭhānas，八種感覺器官）以及二處（Dvidhātu，兩種界）的小部分。二是所造色也是有見色，指的是一處（Ekadhātu，一種界）。三是非所造色不是有見色，指的是一處的小部分。這五蘊（Pañcakkhandha，五種蘊），有多少所造色不是有對色（Sappaṭigha rūpa，有對礙的色法）等呢？四種非所造色不是有對色，一種應當分別。也就是色蘊應當作四句來分析。一是所造色不是有對色，指的是一處的小部分。二是有對色不是所造色，指的是一處的小部分。三是所造色也是有對色，指的是九處以及一處的小部分。四是非所造色也非有對色，這樣的色是不可得的。有多少是因難見（Duddasa，難以看見）而甚深（Gambhirā，深奧）等呢？一切都是因難見而甚深，因甚深而難見。有多少是善（Kusala，善的）以非善（Akusala，不善的）為因等呢？一切都應當分別。也就是各有三種情況。一是善以非善為因，指的是善的異熟生（Vipāka，果報）五蘊。二是善也以善為因，指的是善的五蘊。三是非善也非以善為因，指的是除了善的異熟生五蘊之外，其餘的無記（Abyākata，非善非惡）和不善（Akusala，不善的）五蘊。有多少是不善以非不善為因等呢？一切都應當分別。也就是色蘊有三種情況。一是不善以非不善為因，指的是不善的異熟生色蘊。二是不善也以不善為因，指的是不善的色蘊。三是非不善也非以不善為因，指的是除了不善的異熟色蘊之外，其餘的無記以及善的色蘊。受蘊（Vedanākkhandha，感受之蘊）有三種情況。

【English Translation】 English version The Rūpakkhandha (aggregate of form) has three possibilities. One is that Karma (action) is not Vipāka-result (consequence of action), referring to bodily and verbal actions other than those that are Vipāka-result. The second is that Karma is also Vipāka-result, referring to bodily and verbal actions that are Vipāka-result. The third is that it is neither Karma nor Vipāka-result, referring to the remaining Rūpakkhandha other than Karma and Vipāka-result. The Saṅkhārakkhandha (aggregate of mental formations) has three possibilities. One is that Karma is not Vipāka-result, referring to Cetanā (volition). The second is that Vipāka-result is not Karma, referring to the Saṅkhārakkhandha that is Vipāka-result not included in Cetanā. The third is that it is neither Karma nor Vipāka-result, referring to the remaining Citta-vippayutta-saṅkhāra (mental formations not associated with consciousness) other than Vipāka-result. How many Upādā rūpa (derived form) are not Sanidassana rūpa (visible form), etc.? Four non-derived forms are not visible forms, and one should be analyzed. That is, the Rūpakkhandha has three possibilities. One is that derived form is not visible form, referring to the eight Aṭṭhānas (bases) and a small part of the two Dvidhātu (elements). The second is that derived form is also visible form, referring to one Ekadhātu (element). The third is that non-derived form is not visible form, referring to a small part of one element. Of these five Pañcakkhandha (aggregates), how many Upādā rūpa are not Sappaṭigha rūpa (resistant form), etc.? Four non-derived forms are not resistant forms, and one should be analyzed. That is, the Rūpakkhandha should be analyzed into four possibilities. One is that derived form is not resistant form, referring to a small part of one element. The second is that resistant form is not derived form, referring to a small part of one element. The third is that derived form is also resistant form, referring to the nine bases and a small part of one element. The fourth is that non-derived form is also not resistant form; such form is unattainable. How many are Duddasa (difficult to see) and Gambhirā (profound), etc.? Everything is profound because it is difficult to see, and difficult to see because it is profound. How many are Kusala (wholesome) with Akusala (unwholesome) as the cause, etc.? Everything should be analyzed. That is, each has three possibilities. One is that wholesome has unwholesome as the cause, referring to the Vipāka (result) five aggregates born of wholesome. The second is that wholesome also has wholesome as the cause, referring to the wholesome five aggregates. The third is that it is neither wholesome nor has wholesome as the cause, referring to the remaining Abyākata (indeterminate) and Akusala (unwholesome) five aggregates other than the Vipāka (result) five aggregates born of wholesome. How many are Akusala (unwholesome) with non-Akusala as the cause, etc.? Everything should be analyzed. That is, the Rūpakkhandha has three possibilities. One is that unwholesome has non-unwholesome as the cause, referring to the Vipāka (result) Rūpakkhandha born of unwholesome. The second is that unwholesome also has unwholesome as the cause, referring to the unwholesome Rūpakkhandha. The third is that it is neither unwholesome nor has unwholesome as the cause, referring to the remaining Abyākata (indeterminate) and Kusala (wholesome) Rūpakkhandha other than the Vipāka (result) unwholesome Rūpakkhandha. The Vedanākkhandha (aggregate of feeling) has three possibilities.

句。或不善為因非不善，謂不善異熟生受蘊，及欲界繫有身見邊執見相應受蘊。或不善亦不善為因，謂不善受蘊。或非不善非不善為因，謂除不善異熟生受蘊，及除欲界繫有身見邊執見相應受蘊諸餘無記，及善受蘊。想、識蘊亦爾。行蘊有三句。或不善為因非不善，謂不善異熟生行蘊，及欲界繫有身見邊執見，及彼相應彼等起行蘊。或不善亦不善為因，謂不善行蘊。或非不善非不善為因，謂除不善異熟行蘊，及除欲界繫有身見邊執見並彼相應彼等起行蘊，諸餘無記及善行蘊。幾無記非無記為因等者，一切應分別，謂各有三句。或無記為因非無記，謂不善五蘊。或無記亦無記為因，謂無記五蘊。或非無記非無記為因，謂善五蘊。幾因緣非有因等者，一切是因緣亦有因。幾等無間非等無間緣等者，一非等無間非等無間緣，四應分別。謂受蘊有三句。或是等無間非等無間緣，謂未來現前正起受蘊，及過去現在阿羅漢命終時受蘊。或是等無間亦等無間緣，謂除過去現在阿羅漢命終時受蘊，諸餘過去現在受蘊。或非等無間非等無間緣，謂除未來現前正起受蘊，諸餘未來受蘊。想、識蘊亦爾。行蘊有三句。或是等無間非等無間緣，謂未來現前正起心所行蘊，及過去現在阿羅漢命終時心所行蘊，並已生正起無想滅定。或是等無間亦等

【現代漢語翻譯】現代漢語譯本受蘊有三種情況。或者，不善法是其原因，但結果不是不善法，指的是不善的異熟所生的受蘊（feeling aggregate），以及欲界中與有身見（satkayadrishti，belief in a self）、邊執見（antagrahadrishti，belief in extremes）相應的受蘊。或者，不善法既是不善法的原因，結果也是不善法，指的是不善的受蘊。或者，不是不善法，也不是不善法的原因，指的是除了不善的異熟所生的受蘊，以及除了欲界中與有身見、邊執見相應的受蘊之外的其餘無記（avyakrta，neutral）的受蘊，以及善的受蘊。想蘊（perception aggregate）、識蘊（consciousness aggregate）也是如此。行蘊（volitional formations aggregate）有三種情況。或者，不善法是其原因，但結果不是不善法，指的是不善的異熟所生的行蘊，以及欲界中與有身見、邊執見，以及與它們相應的、由它們引起的行蘊。或者，不善法既是不善法的原因，結果也是不善法，指的是不善的行蘊。或者，不是不善法，也不是不善法的原因，指的是除了不善的異熟所生的行蘊，以及除了欲界中與有身見、邊執見以及與它們相應的、由它們引起的行蘊之外的其餘無記的行蘊，以及善的行蘊。有多少無記法不是無記法的原因等等，一切都應該分別討論，即各有三種情況。或者，無記法是其原因，但結果不是無記法，指的是不善的五蘊（skandha，aggregates）。或者，無記法既是無記法的原因，結果也是無記法，指的是無記的五蘊。或者，不是無記法，也不是無記法的原因，指的是善的五蘊。有多少因緣（hetupratyaya，causal condition）不是有因（sahetuka，having a cause）等等，一切都是因緣，也都是有因。有多少等無間（samanantarapratyaya，contiguity condition）不是等無間緣（samanantara-pratyaya，contiguity condition）等等，一種不是等無間，也不是等無間緣，四種應該分別討論。受蘊有三種情況。或者，是等無間，但不是等無間緣，指的是未來正在生起的受蘊，以及過去和現在阿羅漢（arhat，one who has attained Nirvana）命終時的受蘊。或者，是等無間，也是等無間緣，指的是除了過去和現在阿羅漢命終時的受蘊之外的其餘過去和現在的受蘊。或者，不是等無間，也不是等無間緣，指的是除了未來正在生起的受蘊之外的其餘未來的受蘊。想蘊、識蘊也是如此。行蘊有三種情況。或者，是等無間，但不是等無間緣，指的是未來正在生起的心所行蘊（citta-samprayukta-samskara-skandha，mental formations associated with consciousness），以及過去和現在阿羅漢命終時心所行蘊，以及已經生起正在進行的無想定（asaññasamāpatti，state of non-perception）和滅盡定（nirodhasamāpatti，cessation attainment）。或者，是等無間，也是等

【English Translation】 English version Feeling aggregate (vedanāskandha) has three possibilities. Either unwholesome is the cause but not unwholesome as the result, referring to the feeling aggregate born of unwholesome vipāka (result), and the feeling aggregate associated with satkayadrishti (belief in a self) and antagrahadrishti (belief in extremes) in the desire realm (kāmadhātu). Or unwholesome is both the cause and the result, referring to the unwholesome feeling aggregate. Or neither unwholesome nor the cause of unwholesome, referring to the remaining neutral (avyākrta) feeling aggregates excluding those born of unwholesome vipāka, and excluding those associated with satkayadrishti and antagrahadrishti in the desire realm, as well as wholesome feeling aggregates. The same applies to the perception aggregate (saṃjñāskandha) and the consciousness aggregate (vijñānaskandha). Volitional formations aggregate (saṃskāraskandha) has three possibilities. Either unwholesome is the cause but not unwholesome as the result, referring to the volitional formations aggregate born of unwholesome vipāka, and those in the desire realm associated with satkayadrishti, antagrahadrishti, and those arising from and corresponding to them. Or unwholesome is both the cause and the result, referring to the unwholesome volitional formations aggregate. Or neither unwholesome nor the cause of unwholesome, referring to the remaining neutral volitional formations aggregates excluding those born of unwholesome vipāka, and excluding those in the desire realm associated with satkayadrishti, antagrahadrishti, and those arising from and corresponding to them, as well as wholesome volitional formations aggregates. How many neutral things are not the cause of neutral things, etc.? Everything should be discussed separately, that is, each has three possibilities. Either neutral is the cause but not neutral as the result, referring to the unwholesome five aggregates (skandha). Or neutral is both the cause and the result, referring to the neutral five aggregates. Or neither neutral nor the cause of neutral, referring to the wholesome five aggregates. How many causal conditions (hetupratyaya) are not having a cause (sahetuka), etc.? Everything is a causal condition and also has a cause. How many contiguity conditions (samanantarapratyaya) are not contiguity conditions, etc.? One is not a contiguity condition and is not a contiguity condition as a condition, and four should be discussed separately. The feeling aggregate has three possibilities. Either it is a contiguity condition but not a contiguity condition as a condition, referring to the feeling aggregate arising in the future, and the feeling aggregate at the time of death of an arhat (one who has attained Nirvana) in the past and present. Or it is both a contiguity condition and a contiguity condition as a condition, referring to the remaining past and present feeling aggregates excluding those at the time of death of an arhat in the past and present. Or it is neither a contiguity condition nor a contiguity condition as a condition, referring to the remaining future feeling aggregates excluding those arising in the future. The same applies to the perception aggregate and the consciousness aggregate. The volitional formations aggregate has three possibilities. Either it is a contiguity condition but not a contiguity condition as a condition, referring to the mental formations associated with consciousness (citta-samprayukta-samskara-skandha) arising in the future, and the mental formations associated with consciousness at the time of death of an arhat in the past and present, as well as the already arisen and proceeding state of non-perception (asaññasamāpatti) and cessation attainment (nirodhasamāpatti). Or it is both a contiguity condition and is also a

無間緣，謂除過去現在阿羅漢命終時心心所行蘊，諸餘過去現在心所行蘊。或非等無間非等無間緣，謂除未來現前正起心所行蘊諸餘未來心所行蘊，及除等無間心不相應行諸餘心不相應行。幾所緣緣非有所緣等者，一是所緣緣非有所緣，三是所緣緣亦有所緣，一應分別。謂行蘊，若諸心所是所緣緣亦有所緣，若非心所是所緣緣非有所緣。幾增上緣非有增上等者，一切是增上緣亦有增上。幾暴流非順暴流等者，一切應分別。謂色蘊，若有漏順暴流非暴流，若無漏非暴流非順暴流。受、想、識蘊亦爾。行蘊有三句。或順暴流非暴流，謂暴流所不攝有漏行蘊。或暴流亦順暴流，謂四暴流。或非暴流非順暴流，謂無漏行蘊。

十八界者，謂眼界色界眼識界乃至意界法界意識界。此十八界，幾有色等者，十有色，七無色，一應分別。謂法界，或有色、或無色。云何有色？謂法界所攝身語業，諸餘法界是無色。幾有見等者，一有見，十七無見。幾有對等者，十有對，八無對。幾有漏等者，十五有漏，三應分別。謂意界，或有漏、或無漏。云何有漏？謂有漏作意相應意界。云何無漏？謂無漏作意相應意界。意識界亦爾。法界，或有漏、或無漏。云何有漏？謂法界所攝有漏身語業及有漏受想行蘊。云何無漏？謂無漏身語業及無漏

【現代漢語翻譯】現代漢語譯本『無間緣』（Anantarapratyaya，直接緣）：指的是除了過去和現在的阿羅漢（Arhat，已證悟者）命終時的心和心所（Citta-caitta，心理活動和心理因素）相應的行蘊（Samskara-skandha，行蘊），其餘的過去和現在的心所相應的行蘊。『或非等無間非等無間緣』：指的是除了未來正要生起的心和心所相應的行蘊，其餘的未來的心所相應的行蘊，以及除了等無間的心不相應行（Citta-viprayukta-samskara，不與心相關的行），其餘的心不相應行。『幾所緣緣非有所緣等者』：一個（法）是所緣緣（Alambana-pratyaya，對像緣）而非有所緣，三個（法）是所緣緣且有所緣，一個（法）應當分別。指的是行蘊，如果諸心所是所緣緣且有所緣，如果不是心所，則是所緣緣而非有所緣。『幾增上緣非有增上等者』：一切（法）都是增上緣（Adhipati-pratyaya，增上緣）且有增上。『幾暴流非順暴流等者』：一切（法）都應當分別。指的是色蘊（Rupa-skandha，色蘊），如果有漏（Sasrava，有煩惱）的順暴流（Ogha-anuloma，隨順暴流）則非暴流（Ogha，暴流），如果無漏（Anasrava，無煩惱）則非暴流也非順暴流。受蘊（Vedana-skandha，受蘊）、想蘊（Samjna-skandha，想蘊）、識蘊（Vijnana-skandha，識蘊）也是如此。行蘊有三種情況。或者順暴流而非暴流，指的是暴流所不包含的有漏行蘊。或者暴流也是順暴流，指的是四暴流（Catur-ogha，四種暴流）。或者非暴流也非順暴流，指的是無漏行蘊。

『十八界者』：指的是眼界（Caksur-dhatu，眼界）、眼識界（Caksur-vijnana-dhatu，眼識界）乃至意界（Mano-dhatu，意界）、法界（Dharma-dhatu，法界）、意識界（Mano-vijnana-dhatu，意識界）。這十八界，幾個是有色等者，十個是有色，七個是無色，一個應當分別。指的是法界，或者有色，或者無色。什麼是有色？指的是法界所包含的身語業（Kaya-vak-karma，身語業），其餘的法界是無色。幾個是有見等者，一個是有見，十七個是無見。幾個是有對等者，十個是有對，八個是無對。幾個是有漏等者，十五個是有漏，三個應當分別。指的是意界，或者有漏，或者無漏。什麼是有漏？指的是與有漏作意（Sasrava-manaskara，有漏作意）相應的意界。什麼是無漏？指的是與無漏作意（Anasrava-manaskara，無漏作意）相應的意界。意識界也是如此。法界，或者有漏，或者無漏。什麼是有漏？指的是法界所包含的有漏身語業以及有漏受想行蘊。什麼是無漏？指的是無漏身語業以及無漏受想行蘊。

【English Translation】 English version 『Anantarapratyaya』 (Immediately preceding condition): Refers to all past and present Samskara-skandha (aggregate of mental formations) associated with Citta-caitta (mind and mental factors), except for the mind and mental factors of Arhats (enlightened beings) at the moment of their death. 『Or neither immediately preceding nor non-immediately preceding condition』: Refers to all future Samskara-skandha associated with mind and mental factors, except for the mind and mental factors that are about to arise in the future, and all Citta-viprayukta-samskara (formations not associated with mind) except for those that are immediately preceding. 『How many are Alambana-pratyaya (object condition) but not having an object, etc.』: One (dharma) is Alambana-pratyaya but not having an object, three (dharmas) are both Alambana-pratyaya and having an object, and one (dharma) should be distinguished. This refers to Samskara-skandha; if the mental factors are Alambana-pratyaya and having an object, if they are not mental factors, then they are Alambana-pratyaya but not having an object. 『How many are Adhipati-pratyaya (dominant condition) but not having dominance, etc.』: All (dharmas) are Adhipati-pratyaya and having dominance. 『How many are Ogha (flood) but not following the flood, etc.』: All (dharmas) should be distinguished. This refers to Rupa-skandha (aggregate of form); if it is Sasrava (with outflows) and Ogha-anuloma (following the flood), then it is not Ogha; if it is Anasrava (without outflows), then it is neither Ogha nor Ogha-anuloma. The same applies to Vedana-skandha (aggregate of feeling), Samjna-skandha (aggregate of perception), and Vijnana-skandha (aggregate of consciousness). Samskara-skandha has three cases. Either following the flood but not the flood, referring to Sasrava Samskara-skandha not included in the flood. Or both the flood and following the flood, referring to the four floods (Catur-ogha). Or neither the flood nor following the flood, referring to Anasrava Samskara-skandha.

『The eighteen Dhatu (elements)』: Refers to Caksur-dhatu (eye element), Caksur-vijnana-dhatu (eye consciousness element), up to Mano-dhatu (mind element), Dharma-dhatu (dharma element), and Mano-vijnana-dhatu (mind consciousness element). Among these eighteen elements, how many have form, etc.: Ten have form, seven are formless, and one should be distinguished. This refers to Dharma-dhatu; it is either with form or without form. What has form? Refers to Kaya-vak-karma (body and speech actions) included in Dharma-dhatu; the rest of Dharma-dhatu is formless. How many have visibility, etc.: One has visibility, seventeen are invisible. How many have resistance, etc.: Ten have resistance, eight are without resistance. How many have outflows, etc.: Fifteen have outflows, three should be distinguished. This refers to Mano-dhatu; it is either with outflows or without outflows. What has outflows? Refers to Mano-dhatu associated with Sasrava-manaskara (attention with outflows). What is without outflows? Refers to Mano-dhatu associated with Anasrava-manaskara (attention without outflows). The same applies to Mano-vijnana-dhatu. Dharma-dhatu is either with outflows or without outflows. What has outflows? Refers to Sasrava Kaya-vak-karma and Sasrava Vedana-skandha, Samjna-skandha, and Samskara-skandha included in Dharma-dhatu. What is without outflows? Refers to Anasrava Kaya-vak-karma and Anasrava Vedana-skandha, Samjna-skandha, and Samskara-skandha.

受想行蘊並無為法。幾有為等者，十七是有為，一應分別。謂法界，或有為、或無為。云何有為？謂法界所攝身語業及受想行蘊。云何無為？謂虛空、二滅。幾有異熟等者，八無異熟，十應分別。謂色界，或有異熟、或無異熟。云何有異熟？謂善不善色界。云何無異熟？謂無記色界聲。及五識界亦爾。意界，或有異熟、或無異熟。云何有異熟？謂不善善有漏意界。云何無異熟？謂無記無漏意界。法界、意識界亦爾。幾是緣生等者，十七是緣生是因生是世攝，一應分別。謂法界，若有為是緣生是因生是世攝，若無為非緣生非因生非世攝。幾色攝等者，十是色攝，七是名攝，一應分別。謂法界所攝身語業是色攝，余皆是名攝。幾內處攝等者，十二是內處攝，六是外處攝。幾智遍知所遍知等者，一切是智遍知所遍知。

此十八界，幾斷遍知所遍知等者，十五是斷遍知所遍知，三應分別。謂意法意識界，若有漏是斷遍知所遍知，若無漏非斷遍知所遍知。幾應斷等者，十五是應斷，三應分別。謂意法意識界，若有漏是應斷，若無漏不應斷。幾應修等者，八不應修，十應分別。謂色界，或應修、或不應修。云何應修？謂善色界。云何不應修？謂不善無記色界。聲界、六識界意界亦爾。法界，或應修、或不應修。云何應修？謂

【現代漢語翻譯】現代漢語譯本：受蘊、想蘊、行蘊以及無為法，有多少是有為法等同的呢？十七個是有為法，一個應當分別。也就是法界（Dharmadhatu），它或者是有為法，或者是無為法。什麼是有為法呢？就是法界所包含的身語業以及受蘊、想蘊、行蘊。什麼是無為法呢？就是虛空和兩種滅（二滅）。有多少是有異熟果報等同的呢？八個是沒有異熟果報的，十個應當分別。也就是識（Vijnana），或者有異熟果報，或者沒有異熟果報。什麼是有異熟果報的呢？就是善和不善的識。什麼是沒有異熟果報的呢？就是無記的識和聲。以及五識界也是這樣。意界（Manodhatu），或者有異熟果報，或者沒有異熟果報。什麼是有異熟果報的呢？就是不善和善的有漏意界。什麼是沒有異熟果報的呢？就是無記和無漏的意界。法界、意識界也是這樣。有多少是緣生、是因生、是被世間所攝的呢？十七個是緣生、是因生、是被世間所攝的，一個應當分別。也就是法界，如果有為法，就是緣生、是因生、是被世間所攝的；如果無為法，就不是緣生、不是因生、不是被世間所攝的。有多少是色所攝的呢？十個是色所攝的，七個是名所攝的，一個應當分別。也就是法界所包含的身語業是色所攝的，其餘都是名所攝的。有多少是內處所攝的呢？十二個是內處所攝的，六個是外處所攝的。有多少是智遍知所遍知的呢？一切都是智遍知所遍知的。

這十八界，有多少是斷遍知所遍知的呢？十五個是斷遍知所遍知的，三個應當分別。也就是意界、法界、意識界，如果有漏，就是斷遍知所遍知的；如果無漏，就不是斷遍知所遍知的。有多少是應當斷除的呢？十五個是應當斷除的，三個應當分別。也就是意界、法界、意識界，如果有漏，就是應當斷除的；如果無漏，就不應當斷除。有多少是應當修習的呢？八個是不應當修習的，十個應當分別。也就是識，或者應當修習，或者不應當修習。什麼是應當修習的呢？就是善的識。什麼是不應當修習的呢？就是不善和無記的識。聲界、六識界、意界也是這樣。法界，或者應當修習，或者不應當修習。什麼是應當修習的呢？

【English Translation】 English version: The aggregates of feeling (受, Vedana), perception (想, Samjna), mental formations (行, Samskara), and the unconditioned (無為法, Asamskrta-dharma). How many are equivalent to the conditioned (有為, Samskrta)? Seventeen are conditioned; one should be distinguished. That is, the Dharmadhatu (法界, realm of phenomena), which is either conditioned or unconditioned. What is conditioned? That is, the physical and verbal actions, and the aggregates of feeling, perception, and mental formations, included in the Dharmadhatu. What is unconditioned? That is, space and the two cessations (二滅, two kinds of Nirodha). How many are equivalent in terms of having different results (異熟, Vipaka)? Eight have no different results; ten should be distinguished. That is, consciousness (識, Vijnana), which either has different results or does not have different results. What has different results? That is, wholesome and unwholesome consciousness. What has no different results? That is, indeterminate consciousness and sound. And the five sense-consciousness realms are also like this. The mind-element (意界, Manodhatu) either has different results or does not have different results. What has different results? That is, the defiled mind-element that is unwholesome and wholesome. What has no different results? That is, the undefiled and pure mind-element. The Dharmadhatu and the mind-consciousness element are also like this. How many are dependently originated (緣生, Pratityasamutpada), caused (因生, Hetu-ja), and included in the world (世攝, Loka-samgraha)? Seventeen are dependently originated, caused, and included in the world; one should be distinguished. That is, the Dharmadhatu; if it is conditioned, it is dependently originated, caused, and included in the world; if it is unconditioned, it is not dependently originated, not caused, and not included in the world. How many are included in form (色攝, Rupa-samgraha)? Ten are included in form; seven are included in name (名攝, Nama-samgraha); one should be distinguished. That is, the physical and verbal actions included in the Dharmadhatu are included in form; the rest are all included in name. How many are included in the internal bases (內處攝, Adhyatmika-ayatana-samgraha)? Twelve are included in the internal bases; six are included in the external bases (外處攝, Bahya-ayatana-samgraha). How many are known by pervasive knowledge of wisdom (智遍知所遍知, Jnana-parijnana-parijneya)? All are known by pervasive knowledge of wisdom.

Of these eighteen elements, how many are known by knowledge of abandonment (斷遍知所遍知, Prahanaparijnana-parijneya)? Fifteen are known by knowledge of abandonment; three should be distinguished. That is, the mind-element, the Dharmadhatu, and the mind-consciousness element; if they are defiled, they are known by knowledge of abandonment; if they are undefiled, they are not known by knowledge of abandonment. How many should be abandoned (應斷, Prahatavya)? Fifteen should be abandoned; three should be distinguished. That is, the mind-element, the Dharmadhatu, and the mind-consciousness element; if they are defiled, they should be abandoned; if they are undefiled, they should not be abandoned. How many should be cultivated (應修, Bhavitavya)? Eight should not be cultivated; ten should be distinguished. That is, consciousness, which either should be cultivated or should not be cultivated. What should be cultivated? That is, wholesome consciousness. What should not be cultivated? That is, unwholesome and indeterminate consciousness. The sound-element, the six consciousness-elements, and the mind-element are also like this. The Dharmadhatu either should be cultivated or should not be cultivated. What should be cultivated?

善有為法界。云何不應修？謂不善、無記法界及擇滅。幾染污等者，八不染污，十應分別。謂色界，或染污、或不染污。云何染污？謂有覆色界。云何不染污？謂無覆色界。聲界、六識界、意法界亦爾。幾果非有果等者，十七是果亦有果，一應分別。謂法界有三句。或是果非有果，謂擇滅。或是果亦有果，謂有為法界。或非果非有果，謂虛空、非擇滅。幾有執受等者，九無執受，九應分別。謂眼界，或有執受、或無執受。云何有執受？謂自體所攝眼界。云何無執受？謂非自體所攝眼界。色、耳、鼻、香、舌、味、身、觸界亦爾。幾大種所造等者，九及二少分是大種所造，七及二少分非大種所造。幾有上等者，十七有上，一應分別。謂法界，或有上、或無上。云何有上？謂有為法界及虛空、非擇滅。云何無上？謂擇滅。幾是有等者，十五是有，三應分別。謂意法意識界，若有漏是有，若無漏非有。幾因相應等者，七因相應，十因不相應，一應分別。謂法界，若諸心所因相應，若非心所因不相應。此十八界，與六善處相攝者，六善處攝十界少分，十界少分亦攝六善處。與五不善處相攝者，五不善處攝十界少分，十界少分亦攝五不善處。與七無記處相攝者，七無記處攝八界十界少分，八界十界少分亦攝七無記處。與三漏處相

【現代漢語翻譯】現代漢語譯本善有為法界（指一切善良的有為法），為什麼不應該修習呢？因為不善、無記法界以及擇滅（通過智慧選擇而達到的涅槃）不應修習。有多少是染污等呢？八個是不染污的，十個應該分別。指的是（原文如此，可能指某種法界或要素），它或者染污，或者不染污。什麼是染污？指有覆（原文如此，可能指被煩惱覆蓋的狀態）。什麼是不染污？指無覆（原文如此，可能指未被煩惱覆蓋的狀態）。聲界、六識界、意法界也是這樣。有多少是果而非有果等呢？十七個是果也是有果，一個應該分別。指的是法界，有三種情況。或者是果而非有果，指的是擇滅。或者是果也是有果，指的是有為法界。或者既非果也非有果，指的是虛空、非擇滅。有多少是有執受等呢？九個是無執受，九個應該分別。指的是眼界，它或者有執受，或者無執受。什麼是有執受？指的是自體所攝的眼界。什麼是無執受？指的是非自體所攝的眼界。色界、耳界、鼻界、香界、舌界、味界、身界、觸界也是這樣。有多少是大種所造等呢？九個和兩個少分是大種所造，七個和兩個少分非大種所造。有多少是有上等呢？十七個是有上，一個應該分別。指的是法界，它或者有上，或者無上。什麼是有上？指的是有為法界以及虛空、非擇滅。什麼是無上？指的是擇滅。有多少是有等呢？十五個是有，三個應該分別。指的是意法意識界，如果有漏就是有，如果無漏就非有。有多少是因相應等呢？七個是因相應，十個是因不相應，一個應該分別。指的是法界，如果是諸心所就是因相應，如果不是心所就是因不相應。這十八界，與六善處（指六種行善的處所）相攝的情況是，六善處攝十界少分，十界少分也攝六善處。與五不善處（指五種作惡的處所）相攝的情況是，五不善處攝十界少分，十界少分也攝五不善處。與七無記處（指七種非善非惡的處所）相攝的情況是，七無記處攝八界和十界少分，八界和十界少分也攝七無記處。與三漏處相（指三種有煩惱的處所）

【English Translation】 English version Why should the wholesome conditioned Dharmadhatu (Dharmadhatu: realm of phenomena) not be cultivated? Because the unwholesome, indeterminate Dharmadhatu, and Nirodha-samapatti (Nirodha-samapatti: cessation attainment) should not be cultivated. How many are defiled, etc.? Eight are undefiled, and ten should be distinguished. This refers to ** (original text, possibly referring to a specific Dharmadhatu or element), which is either defiled or undefiled. What is defiled? It refers to the obscured ** (original text, possibly referring to a state covered by afflictions). What is undefiled? It refers to the unobscured ** (original text, possibly referring to a state not covered by afflictions). The sound-dhatu (sound element), the six Vijnana-dhatus (Vijnana-dhatus: consciousness elements), and the Mano-dhatu (Mano-dhatu: mind element) and Dharma-dhatu (Dharma-dhatu: element of phenomena) are also like this. How many are results but not with results, etc.? Seventeen are results and also with results, and one should be distinguished. This refers to the Dharma-dhatu, which has three aspects. Either it is a result but not with a result, referring to Nirodha-samapatti. Or it is a result and also with a result, referring to the conditioned Dharma-dhatu. Or it is neither a result nor with a result, referring to space and Asamskrta-dharma (Asamskrta-dharma: unconditioned dharma). How many are with appropriation, etc.? Nine are without appropriation, and nine should be distinguished. This refers to the eye-dhatu (eye element), which is either with appropriation or without appropriation. What is with appropriation? It refers to the eye-dhatu included within the self. What is without appropriation? It refers to the eye-dhatu not included within the self. The Rupa-dhatu (Rupa-dhatu: form element), ear-dhatu, nose-dhatu, Gandha-dhatu (Gandha-dhatu: smell element), tongue-dhatu, Rasa-dhatu (Rasa-dhatu: taste element), body-dhatu, and Sparsa-dhatu (Sparsa-dhatu: touch element) are also like this. How many are made by the great elements, etc.? Nine and two parts are made by the great elements, and seven and two parts are not made by the great elements. How many are with superior, etc.? Seventeen are with superior, and one should be distinguished. This refers to the Dharma-dhatu, which is either with superior or without superior. What is with superior? It refers to the conditioned Dharma-dhatu, space, and Asamskrta-dharma. What is without superior? It refers to Nirodha-samapatti. How many are existent, etc.? Fifteen are existent, and three should be distinguished. This refers to the Mano-dhatu, Dharma-dhatu, and Vijnana-dhatu. If it is with outflows, it is existent; if it is without outflows, it is not existent. How many are associated with causes, etc.? Seven are associated with causes, ten are not associated with causes, and one should be distinguished. This refers to the Dharma-dhatu, which, if it is associated with mental factors, is associated with causes; if it is not a mental factor, it is not associated with causes. Regarding these eighteen dhatus (dhatus: elements), in relation to the six wholesome places, the six wholesome places include a small part of ten dhatus, and a small part of ten dhatus also includes the six wholesome places. In relation to the five unwholesome places, the five unwholesome places include a small part of ten dhatus, and a small part of ten dhatus also includes the five unwholesome places. In relation to the seven indeterminate places, the seven indeterminate places include eight dhatus and a small part of ten dhatus, and eight dhatus and a small part of ten dhatus also include the seven indeterminate places. In relation to the three places with outflows

攝者，三漏處攝一界少分，一界少分亦攝三漏處。與五有漏處相攝者，五有漏處攝十五界三界少分，十五界三界少分亦攝五有漏處。與八無漏處相攝者，八無漏處攝三界少分，三界少分亦攝八無漏處。幾過去等者，十七或過去或未來或現在，一應分別。謂法界，若有為或過去或未來或現在，若無為非過去非未來非現在。幾善等者，八無記，十應分別。謂色界，或善、或不善、或無記。云何善？謂善身表。云何不善？謂不善身表。云何無記？謂除善不善身表諸餘色界。聲界，或善、或不善、或無記。云何善？謂善語表。云何不善？謂不善語表。云何無記？謂除善、不善語表諸餘聲界。眼識界，或善、或不善、或無記。云何善？謂善作意相應眼識。云何不善？謂不善作意相應眼識。云何無記？謂無記作意相應眼識。餘五識界、意界亦爾。法界，或善、或不善、或無記。云何善？謂法界所攝善身語業及善受想行蘊並擇滅。云何不善？謂法界所攝不善身語業及不善受想行蘊。云何無記？謂無記受想行蘊及虛空、非擇滅。幾欲界系等者，四欲界系，十四應分別。謂眼界，或欲界系、或色界系。云何欲界系？謂欲界大種所造眼界。云何色界系？謂色界大種所造眼界。色、耳、聲、鼻、舌、身界亦爾。觸界，或欲界系、或色界系。云

【現代漢語翻譯】現代漢語譯本攝取方面，三個有漏之處（三漏處）攝取一界的部分，一界的部分也攝取三個有漏之處。與五個有漏之處相互攝取方面，五個有漏之處攝取十五界和三界的部分，十五界和三界的部分也攝取五個有漏之處。與八個無漏之處相互攝取方面，八個無漏之處攝取三界的部分，三界的部分也攝取八個無漏之處。有多少是過去等狀態呢？十七個可以是過去、未來或現在，一個應該分別看待。指的是法界（Dharmadhatu），如果有為法（Samskrta-dharma）可以是過去、未來或現在，如果無為法（Asamskrta-dharma）則非過去、非未來、非現在。有多少是善等狀態呢？八個是無記（Avyakrta），十個應該分別看待。指的是身界（Kaya-dhatu），可以是善、不善或無記。什麼是善？指的是善的身表（kaya-vijnapti）。什麼是不善？指的是不善的身表。什麼是無記？指的是除了善和不善的身表之外的其餘身界。聲界（Sabda-dhatu），可以是善、不善或無記。什麼是善？指的是善的語表（vak-vijnapti）。什麼是不善？指的是不善的語表。什麼是無記？指的是除了善和不善的語表之外的其餘聲界。眼識界（Caksu-vijnana-dhatu），可以是善、不善或無記。什麼是善？指的是與善作意（kusala-manaskara）相應的眼識。什麼是不善？指的是與不善作意（akusala-manaskara）相應的眼識。什麼是無記？指的是與無記作意（avyakrta-manaskara）相應的眼識。其餘的五個識界、意界（mano-dhatu）也是如此。法界，可以是善、不善或無記。什麼是善？指的是法界所攝的善身語業以及善的受（vedana）、想（samjna）、行蘊（samskara-skandha）以及擇滅（pratisamkhya-nirodha）。什麼是不善？指的是法界所攝的不善身語業以及不善的受、想、行蘊。什麼是無記？指的是無記的受、想、行蘊以及虛空（akasa）、非擇滅（apratisamkhya-nirodha）。有多少是欲界系等狀態呢？四個是欲界系（kama-dhatu-samprayukta），十四個應該分別看待。指的是眼界（caksu-dhatu），可以是欲界系，也可以是色界（rupa-dhatu）系。什麼是欲界系？指的是欲界的大種（maha-bhuta）所造的眼界。什麼是色界系？指的是色界的大種所造的眼界。色界（rupa-dhatu）、耳界（srota-dhatu）、聲界、鼻界（ghrana-dhatu）、舌界（jihva-dhatu）、身界（kaya-dhatu）也是如此。觸界（sprasta-dhatu），可以是欲界系，也可以是色界系。

【English Translation】 English version In terms of inclusion, the three outflows (three asravas) include a portion of one realm, and a portion of one realm also includes the three outflows. In terms of mutual inclusion with the five outflows, the five outflows include fifteen realms and a portion of the three realms, and fifteen realms and a portion of the three realms also include the five outflows. In terms of mutual inclusion with the eight non-outflows, the eight non-outflows include a portion of the three realms, and a portion of the three realms also includes the eight non-outflows. How many are past, etc.? Seventeen can be past, future, or present; one should be considered separately. This refers to the Dharmadhatu (realm of phenomena), where conditioned dharmas (Samskrta-dharmas) can be past, future, or present, while unconditioned dharmas (Asamskrta-dharmas) are neither past, future, nor present. How many are wholesome, etc.? Eight are neutral (Avyakrta), ten should be considered separately. This refers to the body element (Kaya-dhatu), which can be wholesome, unwholesome, or neutral. What is wholesome? It refers to wholesome bodily expression (kaya-vijnapti). What is unwholesome? It refers to unwholesome bodily expression. What is neutral? It refers to the remaining body element apart from wholesome and unwholesome bodily expression. The sound element (Sabda-dhatu) can be wholesome, unwholesome, or neutral. What is wholesome? It refers to wholesome verbal expression (vak-vijnapti). What is unwholesome? It refers to unwholesome verbal expression. What is neutral? It refers to the remaining sound element apart from wholesome and unwholesome verbal expression. The eye-consciousness element (Caksu-vijnana-dhatu) can be wholesome, unwholesome, or neutral. What is wholesome? It refers to eye-consciousness associated with wholesome attention (kusala-manaskara). What is unwholesome? It refers to eye-consciousness associated with unwholesome attention (akusala-manaskara). What is neutral? It refers to eye-consciousness associated with neutral attention (avyakrta-manaskara). The remaining five consciousness elements and the mind element (mano-dhatu) are the same. The Dharmadhatu can be wholesome, unwholesome, or neutral. What is wholesome? It refers to wholesome bodily and verbal actions included in the Dharmadhatu, as well as wholesome feeling (vedana), perception (samjna), formations (samskara-skandha), and cessation through wisdom (pratisamkhya-nirodha). What is unwholesome? It refers to unwholesome bodily and verbal actions included in the Dharmadhatu, as well as unwholesome feeling, perception, and formations. What is neutral? It refers to neutral feeling, perception, and formations, as well as space (akasa) and cessation without wisdom (apratisamkhya-nirodha). How many are connected to the desire realm, etc.? Four are connected to the desire realm (kama-dhatu-samprayukta), fourteen should be considered separately. This refers to the eye element (caksu-dhatu), which can be connected to the desire realm or the form realm (rupa-dhatu). What is connected to the desire realm? It refers to the eye element produced by the great elements (maha-bhuta) of the desire realm. What is connected to the form realm? It refers to the eye element produced by the great elements of the form realm. The form element (rupa-dhatu), ear element (srota-dhatu), sound element, nose element (ghrana-dhatu), tongue element (jihva-dhatu), and body element (kaya-dhatu) are the same. The touch element (sprasta-dhatu) can be connected to the desire realm or the form realm.

何欲界系？謂欲界四大種及所造觸界。云何色界系？謂色界四大種及所造觸界。眼識界，或欲界系、或色界系。云何欲界系？謂欲界作意相應眼識。云何色界系？謂色界作意相應眼識。耳、身、識界亦爾。意界，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂欲界作意相應意界。云何色界系？謂色界作意相應意界。云何無色界系？謂無色界作意相應意界。云何不繫？謂無漏作意相應意界。意識界亦爾。法界，或欲界系、或色界系、或無色界系、或不繫。云何欲界系？謂法界所攝欲界身語業及欲界受想行蘊。云何色界系？謂法界所攝色界身語業及色界受想行蘊。云何無色界系？謂無色界受想行蘊。云何不繫？謂無漏身語業及無漏受想行蘊並無為法。幾學等者，十五非學非無學，三應分別。謂意界，或學、或無學、或非學非無學。云何學？謂學作意相應意界。云何無學？謂無學作意相應意界。云何非學非無學？謂有漏作意相應意界。意識界亦爾。法界，或學、或無學、或非學非無學。云何學？謂學身語業及學受想行蘊。云何無學？謂無學身語業及無學受想行蘊。云何非學非無學？謂法界所攝有漏身語業及有漏受想行蘊並無為法。

此十八界，幾見所斷等者，十五修所斷，三應分別。謂意界，或見所斷、

【現代漢語翻譯】現代漢語譯本：什麼是欲界所繫？指的是欲界的四大種（地、水、火、風四種基本元素）以及由其所造的觸界（可觸知的感受領域）。什麼是色界所繫？指的是色界的四大種以及由其所造的觸界。眼識界（視覺意識領域），有時屬於欲界所繫，有時屬於色界所繫。什麼是欲界所繫？指的是與欲界作意（心理活動）相應的眼識。什麼是色界所繫？指的是與色界作意相應的眼識。耳識界（聽覺意識領域）、身識界（身體感覺意識領域）也是如此。意界（意識領域），有時屬於欲界所繫，有時屬於色界所繫，有時屬於無色界所繫，有時不屬於任何界系。什麼是欲界所繫？指的是與欲界作意相應的意界。什麼是色界所繫？指的是與色界作意相應的意界。什麼是無色界所繫？指的是與無色界作意相應的意界。什麼是不繫？指的是與無漏作意（沒有煩惱的心理活動）相應的意界。意識界也是如此。法界（事物概念領域），有時屬於欲界所繫，有時屬於色界所繫，有時屬於無色界所繫，有時不屬於任何界系。什麼是欲界所繫？指的是法界所包含的欲界身語業（身體、語言、行為的活動）以及欲界的受（感受）、想（思維）、行（意志）蘊（構成要素）。什麼是色界所繫？指的是法界所包含的色界身語業以及色界的受、想、行蘊。什麼是無色界所繫？指的是無色界的受、想、行蘊。什麼是不繫？指的是無漏的身語業以及無漏的受、想、行蘊，以及無為法（不依賴因緣的永恒真理）。有多少是屬於有學等位的？十五種不是有學也不是無學，三種應該分別。指的是意界，有時是有學，有時是無學，有時不是有學也不是無學。什麼是有學？指的是與有學作意相應的意界。什麼是無學？指的是與無學作意相應的意界。什麼不是有學也不是無學？指的是與有漏作意（有煩惱的心理活動）相應的意界。意識界也是如此。法界，有時是有學，有時是無學，有時不是有學也不是無學。什麼是有學？指的是有學的身語業以及有學的受、想、行蘊。什麼是無學？指的是無學的身語業以及無學的受、想、行蘊。什麼不是有學也不是無學？指的是法界所包含的有漏身語業以及有漏的受、想、行蘊，以及無為法。這十八界中，有多少是見所斷等位的？十五種是修所斷，三種應該分別。指的是意界，有時是見所斷的、

【English Translation】 English version: What is affiliated with the Desire Realm (Kāmadhātu)? It refers to the four great elements (mahābhūta) of the Desire Realm and the touch realm (sparśadhātu) derived from them. What is affiliated with the Form Realm (Rūpadhātu)? It refers to the four great elements of the Form Realm and the touch realm derived from them. The eye-consciousness realm (cakṣurvijñānadhātu) is sometimes affiliated with the Desire Realm and sometimes with the Form Realm. What is affiliated with the Desire Realm? It refers to the eye-consciousness that corresponds to the attention (manasikāra) of the Desire Realm. What is affiliated with the Form Realm? It refers to the eye-consciousness that corresponds to the attention of the Form Realm. The ear-consciousness realm (śrotravijñānadhātu) and body-consciousness realm (kāyavijñānadhātu) are also the same. The mind realm (manodhātu) is sometimes affiliated with the Desire Realm, sometimes with the Form Realm, sometimes with the Formless Realm (Arūpadhātu), and sometimes unaffiliated. What is affiliated with the Desire Realm? It refers to the mind realm that corresponds to the attention of the Desire Realm. What is affiliated with the Form Realm? It refers to the mind realm that corresponds to the attention of the Form Realm. What is affiliated with the Formless Realm? It refers to the mind realm that corresponds to the attention of the Formless Realm. What is unaffiliated? It refers to the mind realm that corresponds to the unconditioned attention (anāsrava manasikāra). The consciousness realm (vijñānadhātu) is also the same. The dharma realm (dharmadhātu) is sometimes affiliated with the Desire Realm, sometimes with the Form Realm, sometimes with the Formless Realm, and sometimes unaffiliated. What is affiliated with the Desire Realm? It refers to the bodily and verbal actions (kāya-vāc-karma) of the Desire Realm included in the dharma realm, as well as the feeling (vedanā), perception (saṃjñā), and volition (saṃskāra) aggregates (skandha) of the Desire Realm. What is affiliated with the Form Realm? It refers to the bodily and verbal actions of the Form Realm included in the dharma realm, as well as the feeling, perception, and volition aggregates of the Form Realm. What is affiliated with the Formless Realm? It refers to the feeling, perception, and volition aggregates of the Formless Realm. What is unaffiliated? It refers to the unconditioned bodily and verbal actions, the unconditioned feeling, perception, and volition aggregates, as well as the unconditioned dharmas (asaṃskṛta dharma). How many are learners (śaikṣa), etc.? Fifteen are neither learners nor non-learners (aśaikṣa), and three should be distinguished. It refers to the mind realm, which is sometimes a learner, sometimes a non-learner, and sometimes neither a learner nor a non-learner. What is a learner? It refers to the mind realm that corresponds to the attention of a learner. What is a non-learner? It refers to the mind realm that corresponds to the attention of a non-learner. What is neither a learner nor a non-learner? It refers to the mind realm that corresponds to the conditioned attention (sāsrava manasikāra). The consciousness realm is also the same. The dharma realm is sometimes a learner, sometimes a non-learner, and sometimes neither a learner nor a non-learner. What is a learner? It refers to the bodily and verbal actions of a learner, as well as the feeling, perception, and volition aggregates of a learner. What is a non-learner? It refers to the bodily and verbal actions of a non-learner, as well as the feeling, perception, and volition aggregates of a non-learner. What is neither a learner nor a non-learner? It refers to the conditioned bodily and verbal actions included in the dharma realm, as well as the conditioned feeling, perception, and volition aggregates, and the unconditioned dharmas. Among these eighteen realms, how many are abandoned by seeing (darśana-prahātavya), etc.? Fifteen are abandoned by cultivation (bhāvanā-prahātavya), and three should be distinguished. It refers to the mind realm, which is sometimes abandoned by seeing,

或修所斷、或非所斷。云何見所斷？謂意界隨信隨法行現觀邊忍所斷。此復云何？謂見所斷八十八隨眠相應意界。云何修所斷？謂意界學見跡修所斷。此復云何？謂修所斷十隨眠相應意界及不染污有漏意界。云何非所斷？謂無漏意界。意識界亦爾。法界，或見所斷、或修所斷、或非所斷。云何見所斷？謂法界隨信隨法行現觀邊忍所斷。此復云何？謂見所斷八十八隨眠及彼相應法界並彼等起心不相應行。云何修所斷？謂法界學見跡修所斷。此復云何？謂修所斷十隨眠及彼相應法界，並彼等起身語業心不相應行，若不染污有漏法界。云何非所斷？謂無漏法界。幾非心等者，十非心非心所非心相應，七唯是心，一應分別。謂法界，若有所緣是心所與心相應，若無所緣非心非心所非心相應。幾隨心轉非受相應等者，十非隨心轉非受相應，七受相應非隨心轉，一應分別。謂法界有三句。或隨心轉非受相應，謂隨心轉身語業心不相應行及受。或隨心轉亦受相應，謂想蘊及相應行蘊。或非隨心轉非受相應，謂除隨心轉身語業心不相應行，諸餘身語業心不相應行及無為法。幾隨心轉非想行相應等者，除其自性，如受應知。幾隨尋轉非伺相應等者，十非隨尋轉非伺相應，五有尋有伺，三應分別。謂意界，或有尋有伺、或無尋唯伺、或無尋

【現代漢語翻譯】現代漢語譯本或為修道所斷，或為非修道所斷。什麼是見道所斷？指的是意界（Manas-dhatu，意識的領域）中，隨順於信行（Sradhanusarin，隨信行者）和法行（Dharmanusarin，隨法行者）的見現觀邊忍（見道位中的忍位）所斷的煩惱。這又是什麼呢？指的是見道所斷的八十八種隨眠（Anusaya，潛在的煩惱）相應的意界。什麼是修道所斷？指的是意界中學道位和見道跡所斷的煩惱。這又是什麼呢？指的是修道所斷的十種隨眠相應的意界，以及不染污的有漏意界。什麼是非所斷？指的是無漏意界。意識界（Vijnana-dhatu，了別的領域）也是如此。法界（Dharma-dhatu，諸法總相的領域），或為見道所斷，或為修道所斷，或為非修道所斷。什麼是見道所斷？指的是法界中，隨順於信行和法行的見現觀邊忍所斷的煩惱。這又是什麼呢？指的是見道所斷的八十八種隨眠以及與它們相應的法界，以及由它們所引發的心不相應行（Citta-viprayukta-samskara，不與心識相應的行法）。什麼是修道所斷？指的是法界中學道位和見道跡所斷的煩惱。這又是什麼呢？指的是修道所斷的十種隨眠以及與它們相應的法界，以及由它們所引發的身業（Kaya-karma，身體的行為）、語業（Vak-karma，語言的行為）、心不相應行，以及不染污的有漏法界。什麼是非所斷？指的是無漏法界。有多少不是心等（Citta，心識）的呢？有十種不是心、不是心所（Caitasika，心所法）、不是心相應（Citta-samprayukta，與心相應的法），有七種唯是心，有一種應當分別。指的是法界，如果有所緣（Alambana，所認識的對象），就是心所，與心相應；如果沒有所緣，就不是心、不是心所、不是心相應。有多少是隨心轉（Citta-anuparivartin，隨心識轉變）而不是與受（Vedana，感受）相應的呢？有十種不是隨心轉，不是與受相應的，有七種是與受相應而不是隨心轉的，有一種應當分別。指的是法界，有三種情況。或者隨心轉而不是與受相應，指的是隨心轉身業、語業、心不相應行以及受本身。或者隨心轉也與受相應，指的是想蘊（Samjna-skandha，表象的集合）以及相應的行蘊（Samskara-skandha，意志力的集合）。或者不是隨心轉，不是與受相應，指的是除了隨心轉身業、語業、心不相應行之外，其餘的身業、語業、心不相應行以及無為法（Asamskrta-dharma，不生不滅的法）。有多少是隨心轉而不是與想蘊（Samjna-skandha，表象的集合）、行蘊相應的呢？除了它們的自性之外，應當像受一樣理解。有多少是隨尋（Vitarka，粗略的思考）轉而不是與伺（Vicara，精細的思考）相應的呢？有十種不是隨尋轉，不是與伺相應的，有五種是有尋有伺的，有三種應當分別。指的是意界，或者是有尋有伺的，或者是無尋唯伺的，或者是無尋無伺的。

【English Translation】 English version Or what is abandoned by cultivation, or what is not abandoned. What is abandoned by seeing? It refers to the Manas-dhatu (mind element, the realm of consciousness) that is abandoned by the forbearance at the edge of the vision of truth (Darshana-marga, the path of seeing) for those who follow faith (Sradhanusarin, one who follows by faith) and those who follow the Dharma (Dharmanusarin, one who follows by Dharma) in the realm of mind. What is this? It refers to the Manas-dhatu associated with the eighty-eight latent tendencies (Anusaya, latent defilements) that are abandoned by seeing. What is abandoned by cultivation? It refers to the Manas-dhatu that is abandoned by cultivation on the path of learning and the trace of seeing. What is this? It refers to the Manas-dhatu associated with the ten latent tendencies that are abandoned by cultivation, and the undefiled, afflicted Manas-dhatu. What is not abandoned? It refers to the unconditioned Manas-dhatu. The same applies to the Vijnana-dhatu (consciousness element, the realm of discernment). The Dharma-dhatu (element of phenomena, the realm of all things), or what is abandoned by seeing, or what is abandoned by cultivation, or what is not abandoned. What is abandoned by seeing? It refers to the Dharma-dhatu that is abandoned by the forbearance at the edge of the vision of truth for those who follow faith and those who follow the Dharma. What is this? It refers to the eighty-eight latent tendencies that are abandoned by seeing, and the Dharma-dhatu associated with them, and the formations not corresponding to mind (Citta-viprayukta-samskara, formations not associated with consciousness) that arise from them. What is abandoned by cultivation? It refers to the Dharma-dhatu that is abandoned by cultivation on the path of learning and the trace of seeing. What is this? It refers to the ten latent tendencies that are abandoned by cultivation, and the Dharma-dhatu associated with them, and the bodily karma (Kaya-karma, physical actions), verbal karma (Vak-karma, verbal actions), formations not corresponding to mind that arise from them, and the undefiled, afflicted Dharma-dhatu. What is not abandoned? It refers to the unconditioned Dharma-dhatu. How many are not mind-related? Ten are not mind (Citta, consciousness), not mental factors (Caitasika, mental events), and not associated with mind (Citta-samprayukta, associated with consciousness); seven are only mind; one should be distinguished. It refers to the Dharma-dhatu; if it has an object (Alambana, object of cognition), it is a mental factor and associated with mind; if it has no object, it is not mind, not a mental factor, and not associated with mind. How many are transformed by mind (Citta-anuparivartin, transformed by consciousness) but not associated with feeling (Vedana, sensation)? Ten are not transformed by mind and not associated with feeling; seven are associated with feeling but not transformed by mind; one should be distinguished. It refers to the Dharma-dhatu, which has three aspects. Either transformed by mind but not associated with feeling, referring to bodily karma, verbal karma, formations not corresponding to mind, and feeling itself. Or transformed by mind and also associated with feeling, referring to the aggregate of perception (Samjna-skandha, aggregate of recognition) and the aggregate of formations (Samskara-skandha, aggregate of volitional activities) associated with it. Or not transformed by mind and not associated with feeling, referring to the remaining bodily karma, verbal karma, formations not corresponding to mind, and unconditioned dharmas (Asamskrta-dharma, unconditioned phenomena) other than bodily karma, verbal karma, and formations not corresponding to mind that are transformed by mind. How many are transformed by mind but not associated with perception (Samjna-skandha, aggregate of recognition) and formations? Except for their own nature, it should be understood like feeling. How many are transformed by coarse thought (Vitarka, initial application of thought) but not associated with subtle thought (Vicara, sustained application of thought)? Ten are not transformed by coarse thought and not associated with subtle thought; five have both coarse and subtle thought; three should be distinguished. It refers to the Manas-dhatu, which either has both coarse and subtle thought, or has only subtle thought without coarse thought, or has neither coarse nor subtle thought.

無伺。云何有尋有伺？謂有尋有伺作意相應意界。云何無尋唯伺？謂無尋唯伺作意相應意界。云何無尋無伺？謂無尋無伺作意相應意界。意識界亦爾。法界有四句。或隨尋轉非伺相應，謂隨尋轉身語業心不相應行及尋相應伺。或伺相應非隨尋轉，謂尋及尋不相應伺相應心所法。或隨尋轉亦伺相應，謂尋伺相應心所法。或非隨尋轉非伺相應，謂除隨伺轉身語業心不相應行，諸餘身語業心不相應行及尋不相應伺，並無尋無伺心所法，若無為法。幾見非見處等者，一見亦見處，十四見處非見，三應分別。謂意界，若有漏見處非見，若無漏非見非見處。意識界亦爾。法界有四句。或見非見處，謂盡無生智所不攝無漏慧。或見處非見，謂見所不攝有漏法界。或見亦見處，謂五染污見及世間正見。或非見非見處，謂見所不攝無漏法界。幾有身見為因非有身見因等者，八非有身見為因非有身見因，十應分別。謂色界，若染污有身見為因非有身見因，若不染污非有身見為因非有身見因。聲界、五識界亦爾。意識界，或有身見為因非有身見因、或有身見為因亦有身見因、或非有身見為因非有身見因。有身見為因非有身見因者，謂除過去現在見苦所斷隨眠相應意界，亦除過去現在見集所斷遍行隨眠相應意界，亦除未來有身見相應意界，諸餘

【現代漢語翻譯】現代漢語譯本：無伺。什麼叫做有尋有伺？是指與有尋有伺作意相應的意界（manovijñānadhātu，意識的領域）。什麼叫做無尋唯伺？是指與無尋唯伺作意相應的意界。什麼叫做無尋無伺？是指與無尋無伺作意相應的意界。意識界也是如此。法界有四種情況：或者隨尋而轉，但並非與伺相應，是指隨尋而轉變的身語業，這些身語業與心不相應，以及與尋相應的伺。或者與伺相應，但並非隨尋而轉，是指尋，以及與尋不相應的伺相應的心所法（caitasika dharma，心理現象）。或者隨尋而轉，也與伺相應，是指與尋伺相應的心所法。或者既不隨尋而轉，也不與伺相應，是指除了隨伺而轉變的身語業之外，其餘的身語業與心不相應，以及與尋不相應的伺，以及無尋無伺的心所法，如果是無為法（asaṃskṛta dharma，未被創造的現象），也是如此。有多少是見，多少不是見處等等？一種是見，也是見處；十四種是見處，但不是見；三種應該分別。是指意界，如果有漏（sāsrava，有煩惱）是見處，但不是見；如果無漏（anāsrava，無煩惱）則既不是見，也不是見處。意識界也是如此。法界有四種情況：或者是見，但不是見處，是指不被盡智（kṣaya-jñāna，知滅之智）和無生智（anutpāda-jñāna，知無生之智）所包含的無漏慧（prajñā，智慧）。或者是見處，但不是見，是指不被見所包含的有漏法界。或者是見，也是見處，是指五種染污見（五利使）和世間正見。或者既不是見，也不是見處，是指不被見所包含的無漏法界。有多少是以有身見（satkāya-dṛṣṭi，認為五蘊為真實自我的邪見）為因而不是有身見之因等等？八種不是有身見為因，也不是有身見之因；十種應該分別。是指**，如果染污則是有身見為因，但不是有身見之因；如果不染污則不是有身見為因，也不是有身見之因。聲界、五識界也是如此。意識界，或者是有身見為因但不是有身見之因，或者是有身見為因也是有身見之因，或者不是有身見為因也不是有身見之因。有身見為因但不是有身見之因，是指除了過去和現在見苦所斷的隨眠（anuśaya，煩惱的潛在傾向）相應的意界，也除了過去和現在見集所斷的遍行隨眠相應的意界，也除了未來有身見相應的意界，其餘的...

【English Translation】 English version: Without deliberation. What is with investigation and deliberation? It refers to the mind element (manodhātu) associated with the mental activity of investigation and deliberation. What is without investigation but with deliberation only? It refers to the mind element associated with the mental activity of deliberation only, without investigation. What is without investigation and without deliberation? It refers to the mind element associated with the mental activity of neither investigation nor deliberation. The consciousness element (manovijñānadhātu) is also the same. The element of phenomena (dharmadhātu) has four possibilities: Either it proceeds with investigation but is not associated with deliberation, referring to bodily and verbal actions that proceed with investigation, which are not associated with the mind, and deliberation associated with investigation. Or it is associated with deliberation but does not proceed with investigation, referring to investigation and mental factors (caitasikas) associated with deliberation that are not associated with investigation. Or it proceeds with investigation and is also associated with deliberation, referring to mental factors associated with both investigation and deliberation. Or it neither proceeds with investigation nor is associated with deliberation, referring to bodily and verbal actions that are not associated with the mind, except for those that proceed with deliberation, and deliberation not associated with investigation, as well as mental factors without investigation and deliberation, and unconditioned phenomena (asaṃskṛta dharmas). How many are views and how many are not objects of views, etc.? One is a view and also an object of view; fourteen are objects of view but not views; three should be distinguished. This refers to the mind element; if it is defiled (sāsrava), it is an object of view but not a view; if it is undefiled (anāsrava), it is neither a view nor an object of view. The consciousness element is also the same. The element of phenomena has four possibilities: Either it is a view but not an object of view, referring to undefiled wisdom (prajñā) not included in the knowledge of cessation (kṣaya-jñāna) and the knowledge of non-arising (anutpāda-jñāna). Or it is an object of view but not a view, referring to the defiled element of phenomena not included in views. Or it is both a view and an object of view, referring to the five defiled views (five lower fetters) and mundane right view. Or it is neither a view nor an object of view, referring to the undefiled element of phenomena not included in views. How many have the view of self (satkāya-dṛṣṭi) as a cause but are not caused by the view of self, etc.? Eight are not caused by the view of self and are not causes of the view of self; ten should be distinguished. This refers to **, if defiled, it is caused by the view of self but is not a cause of the view of self; if undefiled, it is neither caused by the view of self nor a cause of the view of self. The sound element and the five sense elements are also the same. The consciousness element, either it is caused by the view of self but is not a cause of the view of self, or it is caused by the view of self and is also a cause of the view of self, or it is neither caused by the view of self nor a cause of the view of self. Caused by the view of self but not a cause of the view of self refers to the mind element associated with the latent tendencies (anuśayas) severed by seeing suffering in the past and present, also excluding the mind element associated with the pervasive latent tendencies severed by seeing the origin in the past and present, also excluding the mind element associated with the view of self in the future, and the remaining...

染污意界。有身見為因亦有身見因者，謂前所除意界。非有身見為因非有身見因者，謂不染污意界。意識界亦爾。法界有三句。或有身見為因非有身見因，謂除過去現在見苦所斷隨眠及彼相應俱有等法界，亦除過去現在見集所斷遍行隨眠及彼相應俱有法界，亦除未來有身見相應法界，亦除未來有身見及彼相應法生老住無常，諸餘染污法界。或有身見為因亦有身見因，謂前所除法界。或非有身見為因非有身見因，謂不染污法界。幾業非業異熟等者，一切應分別。謂眼界，或業異熟非業、或非業非業異熟。業異熟非業者，謂異熟生眼界。非業非業異熟者，謂余眼界。耳、鼻、舌、身、香、味、觸界及七心界亦爾。色界有三句。或業非業異熟，謂身表。或業異熟非業，謂業異熟生色界。或非業非業異熟，謂除業及業異熟色界諸餘色界。聲界有二句。或業非業異熟，謂語表。或非業非業異熟，謂餘聲界。法界有四句。或業非業異熟，謂法界所攝身語業及業異熟所不攝思。或業異熟非業，謂思所不攝業異熟法界。或業亦業異熟，謂業異熟生思。或非業非業異熟，謂除業及業異熟法界諸餘法界。幾業非隨業轉等者，七隨業轉非業，八非業非隨業轉，三應分別。謂色界，或業非隨業轉、或非業非隨業轉。業非隨業轉者，謂身表。非業

【現代漢語翻譯】現代漢語譯本：染污的意界（Manovijnana-dhatu，意識的領域）。有身見（Satkayadristi，認為五蘊為我）為因，也有以有身見為因的，指的是前面所排除的意界。不是以有身見為因，也不是有身見的因的，指的是不染污的意界。意識界（Manovijnana-dhatu，意識的領域）也是如此。法界（Dharmadhatu，法的領域）有三種情況。或者以有身見為因，但不是有身見的因，指的是除了過去和現在見苦所斷的隨眠（Anusaya，煩惱的潛在傾向）以及與它們相應的俱有等法界，也除了過去和現在見集所斷的遍行隨眠以及與它們相應的俱有法界，也除了未來與有身見相應的法界，也除了未來有身見以及與它們相應的法產生的生、老、住、無常，以及其餘染污的法界。或者以有身見為因，也是有身見的因，指的是前面所排除的法界。或者不是以有身見為因，也不是有身見的因，指的是不染污的法界。有多少是業（Karma，行為），不是業異熟（Vipaka，行為的結果）等等？一切都應該分別說明。比如眼界（Caksur-dhatu，視覺的領域），或者是業異熟但不是業，或者既不是業也不是業異熟。業異熟但不是業的，指的是異熟所生的眼界。既不是業也不是業異熟的，指的是其餘的眼界。耳界（Srotra-dhatu，聽覺的領域）、鼻界（Ghrana-dhatu，嗅覺的領域）、舌界（Jihva-dhatu，味覺的領域）、身界（Kaya-dhatu，觸覺的領域）、香界（Gandha-dhatu，氣味的領域）、味界（Rasa-dhatu，味道的領域）、觸界（Sprastavya-dhatu，觸覺的領域）以及七種心界（Saptavijnana-dhatu，七種意識的領域）也是如此。有三種情況。或者是業但不是業異熟，指的是身表（Kaya-vijnapti，身體的表示）。或者是業異熟但不是業，指的是業異熟所生的。或者既不是業也不是業異熟，指的是除了業和業異熟之外的其餘。聲界（Sabda-dhatu，聲音的領域）有兩種情況。或者是業但不是業異熟，指的是語表（Vak-vijnapti，語言的表示）。或者既不是業也不是業異熟，指的是其餘的聲界。法界有四種情況。或者是業但不是業異熟，指的是法界所攝的身語業以及業異熟所不攝的思（Cetanā，意志）。或者是業異熟但不是業，指的是思所不攝的業異熟法界。或者是業也是業異熟，指的是業異熟所生的思。或者既不是業也不是業異熟，指的是除了業和業異熟法界之外的其餘法界。有多少是業，不是隨業轉（Karmānuga，隨業而行）等等？七種是隨業轉但不是業，八種不是業也不是隨業轉，三種應該分別說明。比如，或者是業但不是隨業轉，或者不是業也不是隨業轉。業但不是隨業轉的，指的是身表。不是業

【English Translation】 English version: The defiled mind element (Manovijnana-dhatu, the realm of consciousness). 'Having self-view (Satkayadristi, the view that the five aggregates are 'I') as a cause' and 'also being caused by self-view' refers to the previously excluded mind element. 'Not having self-view as a cause' and 'not being a cause of self-view' refers to the undefiled mind element. The consciousness element (Manovijnana-dhatu, the realm of consciousness) is similar. The Dharma element (Dharmadhatu, the realm of phenomena) has three possibilities. 'Having self-view as a cause but not being a cause of self-view' refers to excluding the latent tendencies (Anusaya, underlying tendencies of defilements) severed by seeing suffering in the past and present, and the co-existent dharmas associated with them; also excluding the pervasive latent tendencies severed by seeing the origin in the past and present, and the co-existent dharmas associated with them; also excluding the Dharma element associated with future self-view; also excluding future self-view and the arising, aging, abiding, and impermanence of dharmas associated with it, and the remaining defiled Dharma element. 'Having self-view as a cause and also being a cause of self-view' refers to the previously excluded Dharma element. 'Not having self-view as a cause and not being a cause of self-view' refers to the undefiled Dharma element. How many are 'karma (Karma, action), not the result of karma (Vipaka, the result of action),' etc.? Everything should be distinguished. For example, the eye element (Caksur-dhatu, the realm of vision), is either 'the result of karma but not karma,' or 'neither karma nor the result of karma.' 'The result of karma but not karma' refers to the eye element born from the result of karma. 'Neither karma nor the result of karma' refers to the remaining eye element. The ear element (Srotra-dhatu, the realm of hearing), nose element (Ghrana-dhatu, the realm of smell), tongue element (Jihva-dhatu, the realm of taste), body element (Kaya-dhatu, the realm of touch), scent element (Gandha-dhatu, the realm of smell), taste element (Rasa-dhatu, the realm of taste), touch element (Sprastavya-dhatu, the realm of touch), and the seven mind elements (Saptavijnana-dhatu, the seven realms of consciousness) are similar. There are three possibilities. Either 'karma but not the result of karma,' which refers to bodily expression (Kaya-vijnapti, bodily indication). Or 'the result of karma but not karma,' which refers to that born from the result of karma. Or 'neither karma nor the result of karma,' which refers to all the remaining except for karma and the result of karma. The sound element (Sabda-dhatu, the realm of sound) has two possibilities. Either 'karma but not the result of karma,' which refers to verbal expression (Vak-vijnapti, verbal indication). Or 'neither karma nor the result of karma,' which refers to the remaining sound element. The Dharma element has four possibilities. Either 'karma but not the result of karma,' which refers to bodily and verbal karma included in the Dharma element, and thought (Cetanā, volition) not included in the result of karma. Or 'the result of karma but not karma,' which refers to the Dharma element that is the result of karma and not included in thought. Or 'both karma and the result of karma,' which refers to thought born from the result of karma. Or 'neither karma nor the result of karma,' which refers to all the remaining Dharma element except for karma and the result of karma. How many are 'karma, not following karma (Karmānuga, following karma),' etc.? Seven are 'following karma but not karma,' eight are 'neither karma nor following karma,' and three should be distinguished. For example, either 'karma but not following karma,' or 'neither karma nor following karma.' 'Karma but not following karma' refers to bodily expression. Not karma

非隨業轉者，謂余色界。聲界，或業非隨業轉、或非業非隨業轉。業非隨業轉者，謂語表。非業非隨業轉者，謂餘聲界。法界有四句。或業非隨業轉，謂除隨業轉身語業，諸餘法界所攝身語業及思。或隨業轉非業，謂受蘊想蘊及思所不攝隨業轉行蘊。或業亦隨業轉，謂隨業轉身語業。或非業非隨業轉，謂除業及隨業轉法界諸餘法界。幾所造色非有見色等者，應作三句。或所造色非有見色，謂八界及二界少分。或所造色亦有見色，謂一界。或非所造色非有見色，謂七界及二界少分。此十八界，幾所造色非有對色等者，應作四句。或所造色非有對色，謂一界少分。或有對色非所造色，謂一界少分。或所造色亦有對色，謂九界及一界少分。或非所造色非有對色，謂七界及一界少分。幾難見故甚深等者，一切難見故甚深，甚深故難見。幾善非善為因等者，一切應分別。謂眼界，或善為因非善、或非善非善為因。善為因非善者，謂善異熟生眼界。非善非善為因者，謂余眼界。耳、鼻、香、舌、味、身觸界亦爾。色界有三句。或善為因非善，謂善異熟生色界。或善亦善為因，謂善色界。或非善非善為因，謂除善異熟生色界，諸餘無記及不善色界。六識意界亦爾。聲界有二句。或善亦善為因，謂善聲界。或非善非善為因，謂不善無記

【現代漢語翻譯】現代漢語譯本『非隨業轉』指的是其餘的。聲界，可以分為『業非隨業轉』，或者『非業非隨業轉』。『業非隨業轉』指的是語表（通過語言表達的行為）。『非業非隨業轉』指的是其餘的聲界。法界有四種情況。『業非隨業轉』指的是除了隨業轉身語業之外，其餘法界所包含的身語業以及思（意志）。『隨業轉非業』指的是受蘊（感受）、想蘊（知覺）以及思所不包含的隨業轉行蘊（行為）。『業亦隨業轉』指的是隨業轉身語業。『非業非隨業轉』指的是除了業和隨業轉之外的法界其餘部分。有多少所造色（由四大組成的色法）不是有見色（可見的色法）等等，應該分為三種情況。『所造色非有見色』指的是八界（眼界、耳界、鼻界、舌界、身界、意界、法界、識界）以及二界（色界、聲界）的少部分。『所造色亦有見色』指的是一界（色界）。『非所造色非有見色』指的是七界（眼界、耳界、鼻界、舌界、身界、意界、識界）以及二界（聲界、觸界）的少部分。這十八界（眼界、耳界、鼻界、舌界、身界、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、意界），有多少所造色不是有對色（有障礙的色法）等等，應該分為四種情況。『所造色非有對色』指的是一界（法界）的少部分。『有對色非所造色』指的是一界（法界）的少部分。『所造色亦有對色』指的是九界（眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界）以及一界（法界）的少部分。『非所造色非有對色』指的是七界（眼界、耳界、鼻界、舌界、身界、意界、識界）以及一界（法界）的少部分。有多少是『難見故甚深』等等，一切都是『難見故甚深』，因為『甚深』所以『難見』。有多少『善非善為因』等等，一切都應該分別討論。以眼界為例，可以分為『善為因非善』，或者『非善非善為因』。『善為因非善』指的是善的異熟所生的眼界。『非善非善為因』指的是其餘的眼界。耳界、鼻界、香界、舌界、味界、身觸界也是如此。 有三種情況。『善為因非善』指的是善的異熟所生。『善亦善為因』指的是善。『非善非善為因』指的是除了善的異熟所生之外，其餘的無記和不善**。六識意界也是如此。聲界有兩種情況。『善亦善為因』指的是善的聲界。『非善非善為因』指的是不善和無記（既非善也非惡）的聲界。

【English Translation】 English version 『Not following karma』 refers to the remainder. The sound realm can be divided into 『karma not following karma』 or 『neither karma nor following karma』. 『Karma not following karma』 refers to verbal expression (actions expressed through language). 『Neither karma nor following karma』 refers to the rest of the sound realm (Śabda-dhātu). The Dharma realm (Dharma-dhātu) has four possibilities. 『Karma not following karma』 refers to the body and verbal karma and thought (cetanā) included in the Dharma realm, except for body and verbal karma that follow karma. 『Following karma but not karma』 refers to the aggregates of feeling (vedanā-skandha), perception (saṃjñā-skandha), and the aggregates of formations (saṃskāra-skandha) that follow karma but are not included in thought. 『Karma also following karma』 refers to body and verbal karma that follow karma. 『Neither karma nor following karma』 refers to the remainder of the Dharma realm apart from karma and that which follows karma. How many derived forms (rūpa) are not visible forms (darśana-rūpa), etc., should be divided into three categories. 『Derived forms not visible forms』 refers to eight realms (dhātu) (eye realm (cakṣur-dhātu), ear realm (śrotra-dhātu), nose realm (ghrāṇa-dhātu), tongue realm (jihvā-dhātu), body realm (kāya-dhātu), mind realm (mano-dhātu), dharma realm (dharma-dhātu), consciousness realm (vijñāna-dhātu)) and a small part of two realms (form realm (rūpa-dhātu), sound realm (śabda-dhātu)). 『Derived forms also visible forms』 refers to one realm (form realm (rūpa-dhātu)). 『Neither derived forms nor visible forms』 refers to seven realms (eye realm (cakṣur-dhātu), ear realm (śrotra-dhātu), nose realm (ghrāṇa-dhātu), tongue realm (jihvā-dhātu), body realm (kāya-dhātu), mind realm (mano-dhātu), consciousness realm (vijñāna-dhātu)) and a small part of two realms (sound realm (śabda-dhātu), touch realm (spraṣṭavya-dhātu)). Of these eighteen realms (eye realm (cakṣur-dhātu), ear realm (śrotra-dhātu), nose realm (ghrāṇa-dhātu), tongue realm (jihvā-dhātu), body realm (kāya-dhātu), form realm (rūpa-dhātu), sound realm (śabda-dhātu), smell realm (gandha-dhātu), taste realm (rasa-dhātu), touch realm (spraṣṭavya-dhātu), dharma realm (dharma-dhātu), eye consciousness realm (cakṣur-vijñāna-dhātu), ear consciousness realm (śrotra-vijñāna-dhātu), nose consciousness realm (ghrāṇa-vijñāna-dhātu), tongue consciousness realm (jihvā-vijñāna-dhātu), body consciousness realm (kāya-vijñāna-dhātu), mind consciousness realm (mano-vijñāna-dhātu), mind realm (mano-dhātu)), how many derived forms are not resistant forms (sa-pratigha-rūpa), etc., should be divided into four categories. 『Derived forms not resistant forms』 refers to a small part of one realm (dharma realm (dharma-dhātu)). 『Resistant forms not derived forms』 refers to a small part of one realm (dharma realm (dharma-dhātu)). 『Derived forms also resistant forms』 refers to nine realms (eye realm (cakṣur-dhātu), ear realm (śrotra-dhātu), nose realm (ghrāṇa-dhātu), tongue realm (jihvā-dhātu), body realm (kāya-dhātu), form realm (rūpa-dhātu), sound realm (śabda-dhātu), smell realm (gandha-dhātu), taste realm (rasa-dhātu), touch realm (spraṣṭavya-dhātu)) and a small part of one realm (dharma realm (dharma-dhātu)). 『Neither derived forms nor resistant forms』 refers to seven realms (eye realm (cakṣur-dhātu), ear realm (śrotra-dhātu), nose realm (ghrāṇa-dhātu), tongue realm (jihvā-dhātu), body realm (kāya-dhātu), mind realm (mano-dhātu), consciousness realm (vijñāna-dhātu)) and a small part of one realm (dharma realm (dharma-dhātu)). How many are 『difficult to see, therefore profound』, etc., everything is 『difficult to see, therefore profound』, because it is 『profound』, therefore 『difficult to see』. How many are 『good, not caused by good』, etc., everything should be discussed separately. Taking the eye realm (cakṣur-dhātu) as an example, it can be divided into 『caused by good, not good』 or 『neither good nor caused by good』. 『Caused by good, not good』 refers to the eye realm born from the result of good karma. 『Neither good nor caused by good』 refers to the rest of the eye realm. The ear realm (śrotra-dhātu), nose realm (ghrāṇa-dhātu), smell realm (gandha-dhātu), tongue realm (jihvā-dhātu), taste realm (rasa-dhātu), and body touch realm (kāya-spraṣṭavya-dhātu) are also the same. There are three possibilities. 『Caused by good, not good』 refers to the result of good karma. 『Good, also caused by good』 refers to good **. 『Neither good nor caused by good』 refers to the remaining neutral and unwholesome ** apart from the result of good karma. The six consciousness mind realms (ṣaṭ-vijñāna-mano-dhātu) are also the same. The sound realm (śabda-dhātu) has two possibilities. 『Good, also caused by good』 refers to the good sound realm. 『Neither good nor caused by good』 refers to the unwholesome and neutral (neither good nor bad) sound realm.

聲界。法界有四句。或善非善為因，謂擇滅。或善為因非善，謂善異熟生法界。或善亦善為因，謂善有為法界。或非善非善為因，謂除善異熟生法界，諸餘無記及不善法界。幾不善非不善為因等者，一切應分別。謂眼界，或不善為因非不善、或非不善非不善為因。不善為因非不善者，謂不善異熟生眼界。非不善非不善為因者，謂余眼界。耳、鼻、香、舌、味、身、觸界亦爾。色界有三句。或不善為因非不善，謂不善異熟生色界。或不善亦不善為因，謂不善色界。或非不善非不善為因，謂除不善異熟生色界，諸餘無記及善色界。眼、耳、鼻、舌、身、識界亦爾。聲界有二句。或不善亦不善為因，謂不善聲界。或非不善非不善為因，謂善無記聲界。意界有三句。或不善為因非不善，謂不善異熟生意界，及欲界繫有身見邊執見相應意界。或不善亦不善為因，謂不善意界。或非不善非不善為因，謂除不善異熟生意界，及除欲界繫有身見邊執見相應意界，諸餘無記及善意界。意識界亦爾。法界有三句。或不善為因非不善，謂不善異熟生法界，及欲界繫有身見邊執見，及彼相應等起法界。或不善亦不善為因，謂不善法界。或非不善非不善為因，謂除不善異熟生法界，及除欲界有身見邊執見並彼相應等起法界，諸餘無記及善法界。幾

【現代漢語翻譯】現代漢語譯本聲界（Śabda-dhātu）：法界（Dharma-dhātu）有四句：或善非善為因，指的是擇滅（Pratisaṃkhyā-nirodha）。或善為因非善，指的是善的異熟生法界（Vipāka-ja dharma-dhātu）。或善亦善為因，指的是善的有為法界（Saṃskṛta dharma-dhātu）。或非善非善為因，指的是除了善的異熟生法界之外，其餘的無記（Avyākṛta）及不善法界（Akuśala dharma-dhātu）。幾不善非不善為因等，一切都應分別。比如眼界（Cakṣur-dhātu），或不善為因非不善，或非不善非不善為因。不善為因非不善，指的是不善的異熟生眼界。非不善非不善為因，指的是其餘的眼界。耳（Śrotra）、鼻（Ghrāṇa）、香（Gandha）、舌（Jihvā）、味（Rasa）、身（Kāya）、觸界（Sparśa-dhātu）也是如此。有三句：或不善為因非不善，指的是不善的異熟生。或不善亦不善為因，指的是不善。或非不善非不善為因，指的是除了不善的異熟生之外，其餘的無記及善。眼、耳、鼻、舌、身、識界（Vijñāna-dhātu）也是如此。聲界有二句：或不善亦不善為因，指的是不善聲界。或非不善非不善為因，指的是善和無記聲界。意界（Mano-dhātu）有三句：或不善為因非不善，指的是不善的異熟生意界，以及欲界（Kāma-dhātu）系的有身見（Satkāya-dṛṣṭi）邊執見（Antagrahā-dṛṣṭi）相應的意界。或不善亦不善為因，指的是不善意界。或非不善非不善為因，指的是除了不善的異熟生意界，以及除了欲界系的有身見邊執見相應的意界之外，其餘的無記及善意界。意識界（Manovijñāna-dhātu）也是如此。法界有三句：或不善為因非不善，指的是不善的異熟生法界，以及欲界系的有身見邊執見，以及與它們相應的等起法界。或不善亦不善為因，指的是不善法界。或非不善非不善為因，指的是除了不善的異熟生法界，以及除了欲界有身見邊執見並與它們相應的等起法界之外，其餘的無記及善法界。幾

【English Translation】 English version Sound realm (Śabda-dhātu). The Dharma realm (Dharma-dhātu) has four possibilities: either good is the cause of non-good, which refers to cessation through discernment (Pratisaṃkhyā-nirodha); or good is the cause of what is not good, which refers to the Dharma realm arising from the fruition of good (Vipāka-ja dharma-dhātu); or good is the cause of good, which refers to the Dharma realm of conditioned good (Saṃskṛta dharma-dhātu); or neither good nor non-good is the cause, which refers to the remaining indeterminate (Avyākṛta) and unwholesome Dharma realms (Akuśala dharma-dhātu), excluding the Dharma realm arising from the fruition of good. Regarding 'how many are unwholesome, with non-unwholesome not being the cause,' everything should be distinguished. For example, the eye realm (Cakṣur-dhātu): either the unwholesome is the cause of what is not unwholesome, or neither unwholesome nor non-unwholesome is the cause. 'The unwholesome is the cause of what is not unwholesome' refers to the eye realm arising from the fruition of unwholesomeness. 'Neither unwholesome nor non-unwholesome is the cause' refers to the remaining eye realm. The ear (Śrotra), nose (Ghrāṇa), smell (Gandha), tongue (Jihvā), taste (Rasa), body (Kāya), and touch realms (Sparśa-dhātu) are also similar. There are three possibilities: either the unwholesome is the cause of what is not unwholesome, which refers to arising from the fruition of unwholesomeness; or the unwholesome is the cause of the unwholesome, which refers to the unwholesome; or neither unwholesome nor non-unwholesome is the cause, which refers to the remaining indeterminate and wholesome, excluding arising from the fruition of unwholesomeness. The eye, ear, nose, tongue, body, and consciousness realms (Vijñāna-dhātu) are also similar. The sound realm has two possibilities: either the unwholesome is the cause of the unwholesome, which refers to the unwholesome sound realm; or neither unwholesome nor non-unwholesome is the cause, which refers to the wholesome and indeterminate sound realms. The mind realm (Mano-dhātu) has three possibilities: either the unwholesome is the cause of what is not unwholesome, which refers to the mind realm arising from the fruition of unwholesomeness, and the mind realm associated with the view of self (Satkāya-dṛṣṭi) and extreme views (Antagrahā-dṛṣṭi) in the desire realm (Kāma-dhātu); or the unwholesome is the cause of the unwholesome, which refers to the unwholesome mind realm; or neither unwholesome nor non-unwholesome is the cause, which refers to the remaining indeterminate and wholesome mind realms, excluding the mind realm arising from the fruition of unwholesomeness, and excluding the mind realm associated with the view of self and extreme views in the desire realm. The mind-consciousness realm (Manovijñāna-dhātu) is also similar. The Dharma realm has three possibilities: either the unwholesome is the cause of what is not unwholesome, which refers to the Dharma realm arising from the fruition of unwholesomeness, and the view of self and extreme views in the desire realm, and the Dharma realm arising together with them; or the unwholesome is the cause of the unwholesome, which refers to the unwholesome Dharma realm; or neither unwholesome nor non-unwholesome is the cause, which refers to the remaining indeterminate and wholesome Dharma realms, excluding the Dharma realm arising from the fruition of unwholesomeness, and excluding the view of self and extreme views in the desire realm and the Dharma realm arising together with them. How many

無記非無記為因等者，八無記亦無記為因，十應分別。謂色界有三句。或無記為因非無記，謂不善色界。或無記亦無記為因，謂無記色界。或非無記非無記為因，謂善色界。聲界、六識界、意界亦爾。法界有四句。或無記非無記為因，謂虛空、非擇滅。或無記為因非無記，謂不善法界。或無記亦無記為因，謂無記有為法界。或非無記非無記為因，謂善法界。幾因緣非有因等者，十七是因緣亦有因，一應分別。謂法界，若有為是因緣亦有因，若無為非因緣非有因。幾等無間非等無間緣等者，十非等無間非等無間緣，八應分別。謂眼識界有三句。或是等無間非等無間緣，謂未來現前正起眼識。或是等無間亦等無間緣，謂過去現在眼識。或非等無間非等無間緣，謂除未來現前正起眼識，諸餘未來眼識。耳、鼻、舌、身、識界亦爾。意界有三句。或是等無間非等無間緣，謂未來現前正起意界，及過去現在阿羅漢命終時意界。或是等無間亦等無間緣，謂除過去現在阿羅漢命終時意界，諸餘過去現在意界。或非等無間非等無間緣，謂除未來現前正起意界，諸餘未來意界。意識界亦爾。法界有三句。或是等無間非等無間緣，謂未來現前正起諸心所法，及過去現在阿羅漢命終時諸心所法，並已生正起無想滅定。或是等無間亦等無間緣，

【現代漢語翻譯】現代漢語譯本：『無記非無記為因等者』，八無記（既非善也非惡的心理狀態）亦無記為因，十界應分別。即有三種情況。或者無記為因，但並非無記為果，指的是不善（不道德的）行為。或者無記既是因也是果，指的是無記本身。或者非無記為因，也非無記為果，指的是善（道德的）行為。聲界、六識界（眼識、耳識、鼻識、舌識、身識、意識）、意界（意識的根本）也是如此。法界（一切事物和現象的總稱）有四種情況。或者無記為因，但並非無記為果，指的是虛空（沒有障礙的空間）和非擇滅（通過智慧力量達到的寂滅狀態）。或者無記為因，但並非無記為果，指的是不善的法界。或者無記既是因也是果，指的是無記的有為法界（由因緣和合而成的、會變化的事物）。或者非無記為因，也非無記為果，指的是善的法界。『幾因緣非有因等者』，十七界是因緣也是有因，一界應分別。指的是法界，如果是有為法，則是因緣也是有因；如果是無為法，則既非因緣也非有因。『幾等無間非等無間緣等者』，十界非等無間也非等無間緣，八界應分別。指的是眼識界，有三種情況。或者，是等無間（緊接著前一個心識生起的心識）但非等無間緣（直接引發後續心識的條件），指的是未來正要生起的眼識。或者，是等無間也是等無間緣，指的是過去和現在的眼識。或者，既非等無間也非等無間緣，指的是除了未來正要生起的眼識之外，其餘所有未來的眼識。耳識界、鼻識界、舌識界、身識界、意識界也是如此。意界有三種情況。或者，是等無間但非等無間緣，指的是未來正要生起的意界，以及過去和現在阿羅漢（已證得涅槃的聖者）命終時的意界。或者，是等無間也是等無間緣，指的是除了過去和現在阿羅漢命終時的意界之外，其餘所有過去和現在的意界。或者，既非等無間也非等無間緣，指的是除了未來正要生起的意界之外，其餘所有未來的意界。意識界也是如此。法界有三種情況。或者，是等無間但非等無間緣，指的是未來正要生起的所有心所法（心理活動），以及過去和現在阿羅漢命終時的所有心所法，以及已經生起並正在持續的無想定（一種特殊的禪定狀態）和滅盡定（一種更高的禪定狀態）。或者，是等無間也是等無間緣

【English Translation】 English version: 'What is neither indeterminate nor non-indeterminate as a cause, etc.?' The eight indeterminate (neither good nor bad mental states) are also indeterminate as a cause; the ten realms should be distinguished. That is, there are three possibilities. Either the indeterminate is a cause but not an indeterminate effect, referring to unwholesome (immoral) actions. Or the indeterminate is both a cause and an effect, referring to the indeterminate itself. Or what is neither indeterminate as a cause nor indeterminate as an effect, referring to wholesome (moral) actions. The sound realm, the six consciousness realms (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), and the mind realm (the basis of consciousness) are also like this. The dharma realm (the totality of all things and phenomena) has four possibilities. Either the indeterminate is a cause but not an indeterminate effect, referring to space (unobstructed space) and cessation through discrimination (a state of extinction achieved through the power of wisdom). Or the indeterminate is a cause but not an indeterminate effect, referring to the unwholesome dharma realm. Or the indeterminate is both a cause and an effect, referring to the indeterminate conditioned dharma realm (things that are formed by causes and conditions and are subject to change). Or what is neither indeterminate as a cause nor indeterminate as an effect, referring to the wholesome dharma realm. 'How many are conditions but not with causes, etc.?' Seventeen realms are both conditions and with causes; one realm should be distinguished. This refers to the dharma realm; if it is conditioned, then it is both a condition and with a cause; if it is unconditioned, then it is neither a condition nor with a cause. 'How many are immediately contiguous but not immediately contiguous conditions, etc.?' Ten realms are neither immediately contiguous nor immediately contiguous conditions; eight realms should be distinguished. This refers to the eye consciousness realm, which has three possibilities. Either it is immediately contiguous (a consciousness arising immediately after the previous consciousness) but not an immediately contiguous condition (a condition that directly gives rise to the subsequent consciousness), referring to the eye consciousness that is about to arise in the future. Or it is both immediately contiguous and an immediately contiguous condition, referring to past and present eye consciousness. Or it is neither immediately contiguous nor an immediately contiguous condition, referring to all other future eye consciousnesses except for the eye consciousness that is about to arise in the future. The ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, and mind consciousness realm are also like this. The mind realm has three possibilities. Either it is immediately contiguous but not an immediately contiguous condition, referring to the mind realm that is about to arise in the future, and the mind realm at the moment of death of an Arhat (a saint who has attained Nirvana) in the past and present. Or it is both immediately contiguous and an immediately contiguous condition, referring to all other past and present mind realms except for the mind realm at the moment of death of an Arhat in the past and present. Or it is neither immediately contiguous nor an immediately contiguous condition, referring to all other future mind realms except for the mind realm that is about to arise in the future. The mind consciousness realm is also like this. The dharma realm has three possibilities. Either it is immediately contiguous but not an immediately contiguous condition, referring to all mental factors (mental activities) that are about to arise in the future, and all mental factors at the moment of death of an Arhat in the past and present, as well as the already arisen and ongoing non-perception meditation (a special state of meditation) and cessation meditation (a higher state of meditation). Or it is both immediately contiguous and an immediately contiguous condition

謂除過去現在阿羅漢命終時諸心所法，諸餘過去現在心所法。或非等無間非等無間緣，謂除未來現前正起諸心所法諸餘未來心所法，及除等無間心不相應行諸餘心不相應行，及身語業並無為法。幾所緣緣非有所緣等者，十是所緣緣非有所緣，七是所緣緣亦有所緣，一應分別。謂法界，若諸心所是所緣緣亦有所緣，若非心所是所緣緣非有所緣。幾增上緣非有增上等者，十七是增上緣亦有增上，一應分別。謂法界，若有為是增上緣亦有增上，若無為是增上緣非有增上。幾暴流非順暴流等者，十五順暴流非暴流，三應分別。謂意界，若有漏順暴流非暴流，若無漏非暴流非順暴流。意識界亦爾。法界有三句。或順暴流非暴流，謂暴流所不攝有漏法界。或暴流亦順暴流，謂四暴流。或非暴流非順暴流，謂無漏法界。

說一切有部品類足論卷第十七大正藏第 26 冊 No. 1542 阿毗達磨品類足論

阿毗達磨品類足論卷第十八

尊者世友造

三藏法師玄奘奉　詔譯

辨抉擇品第八

有色法，十一界十一處一蘊攝，八智知除他心滅智，六識識，欲色界遍行及修所斷隨眠隨增。唯有色法，十界十處一蘊攝，非智知，五識識，非隨眠隨增。無色法，八界二處四蘊攝，十智知，一識識

【現代漢語翻譯】所謂『除去過去和現在阿羅漢（Arhat，已證得涅槃的聖者）命終時的所有心所法，剩下的過去和現在的心所法』，或者『非等無間，非等無間緣』，是指『除去未來和現前正在生起的所有心所法，剩下的未來心所法』，以及『除去等無間的心不相應行，剩下的心不相應行』，以及身語業和無為法。有多少是所緣緣（Alambana-paccaya，緣于所緣對象的條件）而非有所緣（salambana，具有所緣對像）等問題？十種是所緣緣而非有所緣，七種是所緣緣且有所緣，一種應當分別。即法界（Dharmadhatu，法的領域），如果諸心所是所緣緣且有所緣，如果不是心所則是所緣緣而非有所緣。有多少是增上緣（Adhipati-paccaya，主導條件）而非有增上等問題？十七種是增上緣且有增上，一種應當分別。即法界，如果有為法（conditioned phenomena）是增上緣且有增上，如果無為法（unconditioned phenomena）是增上緣而非有增上。有多少是暴流（ogha，煩惱之流）而非順暴流（anuloma-ogha，順應煩惱之流）等問題？十五種是順暴流而非暴流，三種應當分別。即意界（Manodhatu，意識的領域），如果有漏（asava，煩惱）是順暴流而非暴流，如果無漏（anasava，無煩惱）則既非暴流也非順暴流。意識界（Manovijnanadhatu，意識的領域）也是如此。法界有三種情況。或者順暴流而非暴流，指暴流所不包含的有漏法界。或者暴流也是順暴流，指四暴流（四種煩惱之流）。或者既非暴流也非順暴流，指無漏法界。《說一切有部品類足論》第十七卷《大正藏》第26冊 No. 1542 《阿毗達磨品類足論》《阿毗達磨品類足論》第十八卷尊者世友造三藏法師玄奘奉詔譯辨抉擇品第八有色法（Rupa，物質現象），被十一界（eleven dhatus，構成要素）, 十一處（eleven ayatanas，感官領域）, 一蘊（one skandha，蘊）所包含，被八智（eight kinds of wisdom，八種智慧）所知，除了他心智（knowing others' minds，知他人心智）和滅智（wisdom of cessation，滅盡的智慧），被六識（six consciousnesses，六種意識）所識別，欲界（Kamadhatu，慾望界）和色界（Rupadhatu，色界）的遍行（all-pervasive，普遍存在）以及修所斷（cultivation-abandoned，通過修行斷除）的隨眠（anusaya，潛在的煩惱）隨之增長。唯有色法，被十界、十處、一蘊所包含，不能被智所知，被五識所識別，沒有隨眠隨之增長。無色法（Arupa，非物質現象），被八界、二處、四蘊所包含，被十智所知，被一識所識別。

【English Translation】 That is, 'excluding all mental factors (citta-samprayutta-dharma) at the time of death of past and present Arhats (Arhat, a perfected being who has attained Nirvana), the remaining past and present mental factors', or 'non-contiguous, non-contiguous condition', refers to 'excluding all mental factors of the future and presently arising, the remaining future mental factors', and 'excluding non-associated formations (citta-viprayukta-samskara) that are contiguous, the remaining non-associated formations', as well as bodily and verbal actions (kaya-vaci-karma) and unconditioned phenomena (asamskrta-dharma). How many are object-condition (Alambana-paccaya, condition based on the object) but not having an object (salambana, having an object), etc.? Ten are object-condition but not having an object, seven are object-condition and also having an object, one should be distinguished. That is the element of dharma (Dharmadhatu, the realm of phenomena), if mental factors are object-condition and also having an object, if not mental factors then it is object-condition but not having an object. How many are dominant-condition (Adhipati-paccaya, the dominating condition) but not having dominance, etc.? Seventeen are dominant-condition and also having dominance, one should be distinguished. That is the element of dharma, if conditioned phenomena (samskrta-dharma) are dominant-condition and also having dominance, if unconditioned phenomena (asamskrta-dharma) are dominant-condition but not having dominance. How many are flood (ogha, a flood of defilements) but not conforming-flood (anuloma-ogha, conforming to the flood), etc.? Fifteen are conforming-flood but not flood, three should be distinguished. That is the element of mind (Manodhatu, the mind element), if defiled (asava, tainted) is conforming-flood but not flood, if undefiled (anasava, untainted) then it is neither flood nor conforming-flood. The element of consciousness (Manovijnanadhatu, the consciousness element) is also the same. The element of dharma has three cases. Either conforming-flood but not flood, referring to the defiled element of dharma not included by the flood. Or flood is also conforming-flood, referring to the four floods (four floods of defilements). Or neither flood nor conforming-flood, referring to the undefiled element of dharma. 《Abhidharma-prakaranapada-sastra》Volume 17 by Sarvastivada 《Taisho Tripitaka》Volume 26 No. 1542 《Abhidharma-prakaranapada-sastra》《Abhidharma-prakaranapada-sastra》Volume 18 Composed by Venerable Vasumitra Translated by Tripitaka Master Xuanzang under Imperial Order Chapter 8: Discrimination and Determination Form (Rupa, material phenomena) is included by eleven elements (eleven dhatus, constituent elements), eleven sense bases (eleven ayatanas, sense fields), one aggregate (one skandha, aggregate), known by eight wisdoms (eight kinds of wisdom, eight types of wisdom), except for the wisdom of knowing others' minds (knowing others' minds, knowledge of others' minds) and the wisdom of cessation (wisdom of cessation, wisdom of extinction), recognized by six consciousnesses (six consciousnesses, six types of consciousness), the all-pervasive (all-pervasive, universally present) of the desire realm (Kamadhatu, realm of desire) and the form realm (Rupadhatu, realm of form) and the latent tendencies (anusaya, underlying tendencies) abandoned by cultivation (cultivation-abandoned, abandoned through cultivation) increase accordingly. Only form is included by ten elements, ten sense bases, one aggregate, cannot be known by wisdom, recognized by five consciousnesses, no latent tendencies increase accordingly. Non-form (Arupa, immaterial phenomena) is included by eight elements, two sense bases, four aggregates, known by ten wisdoms, recognized by one consciousness.

，一切隨眠隨增。唯無色法，七界一處四蘊攝，二智知謂他心滅智，非識識，無色界一切，欲色界二部，及見苦集所斷非遍行隨眠隨增。有見法，一界一處一蘊攝，七智知除他心滅道智，二識識，欲色界遍行及修所斷隨眠隨增。唯有見法，一界一處非蘊攝，非智知，一識識，非隨眠隨增。無見法，十七界十一處五蘊攝，十智知，五識識，一切隨眠隨增。唯無見法，十七界十一處四蘊攝，三智知謂他心滅道智，四識識，無色界一切欲界二部，及見苦集所斷非遍行隨眠隨增。有對法，十界十處一蘊攝，七智知除他心滅道智，六識識，欲色界遍行，及修所斷隨眠隨增。唯有對法，十界十處非蘊攝，非智知，五識識，非隨眠隨增。無對法，八界二處五蘊攝，十智知，一識識，一切隨眠隨增。唯無對法，八界二處四蘊攝，三智知謂他心滅道智，非識識，無色界一切欲界色界二部，及見苦集所斷非遍行隨眠隨增。有漏法，十八界十二處五蘊攝，八智知除滅道智，六識識，一切隨眠隨增。唯有漏法，十五界十處非蘊攝，二智知謂苦集智，五識識，一切隨眠隨增。無漏法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。唯無漏法，非界非處非蘊攝，二智知謂滅道智，非識識，非隨眠隨增。有為法，十八界十二處五蘊攝，九智

知除滅智，六識識，一切隨眠隨增。唯有為法，十七界十一處五蘊攝，四智知謂他心苦集道智，五識識，一切隨眠隨增。無為法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。唯無為法，非界非處非蘊攝，一智知謂滅智，非識識，非隨眠隨增。有諍無諍法、世間出世間法、墮界非墮界法、有味著無味著法、耽嗜依出離依法、順結非順結法、順取非順取法、順纏非順纏法，如有漏無漏法應知。

有記法，十界四處五蘊攝，十智知，三識識，欲界一切，色無色界遍行，及修所斷隨眠隨增。唯有記法，非界非處非蘊攝，二智知謂滅道智，非識識，欲界二部及見集所斷非遍行隨眠隨增。無記法，十八界十二處五蘊攝，八智知除滅道智，六識識，色無色界一切，欲界二部及見集所斷遍行隨眠隨增。唯無記法，八界八處非蘊攝，非智知，三識識，色無色界二部，及見苦集所斷非遍行隨眠隨增。有覆法，十界四處五蘊攝，八智知除滅道智，三識識，一切隨眠隨增。唯有覆法，非界非處非蘊攝，非智知，非識識，三界二部及見苦集所斷非遍行隨眠隨增。無覆法，十八界十二處五蘊攝，十智知，六識識，三界遍行及修所斷隨眠隨增。唯無覆法，八界八處非蘊攝，二智知謂滅道智，三識識，非隨眠隨增。應修法，

【現代漢語翻譯】現代漢語譯本：知除滅智（Nirodha-jnana，指對滅盡的智慧），六識（眼識、耳識、鼻識、舌識、身識、意識）識別，一切隨眠（Anusaya，煩惱的潛在傾向）隨增（增加）。唯有為法（Samkhata-dharma，由因緣和合而成的法），十七界（十八界中除空界），十一處（十二處中除意處），五蘊（色、受、想、行、識）所攝，四智（他心智、苦智、集智、道智）知，謂他心智、苦智、集智、道智，五識（眼識、耳識、鼻識、舌識、身識）識別，一切隨眠隨增。無為法（Asamkhata-dharma，非因緣和合的法），一界（空界）一處（意處）非蘊攝，六智知除他心苦集道智，一識（意識）識別，非隨眠隨增。唯無為法，非界非處非蘊攝，一智知謂滅智，非識識別，非隨眠隨增。有諍無諍法、世間出世間法、墮界非墮界法、有味著無味著法、耽嗜依出離依法、順結非順結法、順取非順取法、順纏非順纏法，如有漏無漏法應知。

有記法（Vyakrta-dharma，可被明確指出的法），十界（十種界），四處（四種處），五蘊攝，十智知，三識（意識、末那識、阿賴耶識）識別，欲界一切，色無色界遍行，及修所斷隨眠隨增。唯有記法，非界非處非蘊攝，二智知謂滅道智，非識識別，欲界二部及見集所斷非遍行隨眠隨增。無記法（Avyakrta-dharma，不可被明確指出的法），十八界，十二處，五蘊攝，八智知除滅道智，六識識別，色無色界一切，欲界二部及見集所斷遍行隨眠隨增。唯無記法，八界八處非蘊攝，非智知，三識識別，色無色界二部，及見苦集所斷非遍行隨眠隨增。有覆法（Savrana-dharma，被覆蓋的法），十界四處五蘊攝，八智知除滅道智，三識識別，一切隨眠隨增。唯有覆法，非界非處非蘊攝，非智知，非識識別，三界二部及見苦集所斷非遍行隨眠隨增。無覆法（Anavrana-dharma，未被覆蓋的法），十八界十二處五蘊攝，十智知，六識識別，三界遍行及修所斷隨眠隨增。唯無覆法，八界八處非蘊攝，二智知謂滅道智，三識識別，非隨眠隨增。應修法，

【English Translation】 English version: The knowledge of cessation (Nirodha-jnana), is cognized by the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness), and all latent tendencies (Anusaya, underlying tendencies of defilements) increase along with it. Only conditioned dharmas (Samkhata-dharma, phenomena arisen from conditions), are included within the seventeen realms (all eighteen realms except the space realm), eleven sense bases (all twelve sense bases except the mind base), and five aggregates (form, feeling, perception, mental formations, and consciousness), are known by four knowledges, namely the knowledge of others' minds, the knowledge of suffering, the knowledge of the origin of suffering, and the knowledge of the path. The five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness) cognize, and all latent tendencies increase along with it. Unconditioned dharmas (Asamkhata-dharma, phenomena not arisen from conditions), one realm (the space realm), one sense base (the mind base), not included within the aggregates, are known by six knowledges excluding the knowledge of others' minds, the knowledge of suffering, the knowledge of the origin of suffering, and the knowledge of the path, and are cognized by one consciousness (mind-consciousness), and latent tendencies do not increase along with it. Only unconditioned dharmas, not included within the realms, sense bases, or aggregates, are known by one knowledge, namely the knowledge of cessation, are not cognized by consciousness, and latent tendencies do not increase along with it. Contentious and non-contentious dharmas, mundane and supramundane dharmas, dharmas that fall within the realms and those that do not, dharmas with and without savoring, dharmas that rely on attachment and those that rely on detachment, dharmas that accord with fetters and those that do not, dharmas that accord with grasping and those that do not, dharmas that accord with entanglements and those that do not, should be understood like defiled and undefiled dharmas.

Determinate dharmas (Vyakrta-dharma, dharmas that can be specifically pointed out), are included within the ten realms (ten kinds of realms), four sense bases (four kinds of sense bases), and five aggregates, are known by ten knowledges, and are cognized by three consciousnesses (mind-consciousness, manas-consciousness, and alaya-consciousness), all of the desire realm, pervasive factors of the form and formless realms, and latent tendencies severed by cultivation increase along with it. Only determinate dharmas, not included within the realms, sense bases, or aggregates, are known by two knowledges, namely the knowledge of cessation and the knowledge of the path, are not cognized by consciousness, and non-pervasive latent tendencies severed by seeing the origin and seeing the accumulation increase along with it. Indeterminate dharmas (Avyakrta-dharma, dharmas that cannot be specifically pointed out), are included within the eighteen realms, twelve sense bases, and five aggregates, are known by eight knowledges excluding the knowledge of cessation and the knowledge of the path, and are cognized by the six consciousnesses, all of the form and formless realms, and pervasive latent tendencies severed by seeing the origin and seeing the accumulation increase along with it. Only indeterminate dharmas, not included within the eight realms and eight sense bases, are not known by knowledge, are cognized by three consciousnesses, two parts of the form and formless realms, and non-pervasive latent tendencies severed by seeing suffering and seeing the origin increase along with it. Obstructed dharmas (Savrana-dharma, covered dharmas), are included within the ten realms, four sense bases, and five aggregates, are known by eight knowledges excluding the knowledge of cessation and the knowledge of the path, and are cognized by three consciousnesses, and all latent tendencies increase along with it. Only obstructed dharmas, not included within the realms, sense bases, or aggregates, are not known by knowledge, are not cognized by consciousness, two parts of the three realms, and non-pervasive latent tendencies severed by seeing suffering and seeing the origin increase along with it. Unobstructed dharmas (Anavrana-dharma, uncovered dharmas), are included within the eighteen realms, twelve sense bases, and five aggregates, are known by ten knowledges, and are cognized by the six consciousnesses, pervasive factors of the three realms, and latent tendencies severed by cultivation increase along with it. Only unobstructed dharmas, not included within the eight realms and eight sense bases, are known by two knowledges, namely the knowledge of cessation and the knowledge of the path, are cognized by three consciousnesses, and latent tendencies do not increase along with it. Dharmas to be cultivated,

十界四處五蘊攝，九智知除滅智，三識識，三界遍行及修所斷隨眠隨增。唯應修法，非界非處非蘊攝，一智知謂道智，非識識，非隨眠隨增。不應修法，十八界十二處五蘊攝，九智知除道智，六識識，一切隨眠隨增。唯不應修法，八界八處非蘊攝，一智知謂滅智，三識識，三界二部及見苦集所斷非遍行隨眠隨增。染污法，十界四處五蘊攝，八智知除滅道智，三識識，一切隨眠隨增。唯染污法，非界非處非蘊攝，非智知，非識識，三界二部及見苦集所斷非遍行隨眠隨增。不染污法，十八界十二處五蘊攝，十智知，六識識，三界遍行及修所斷隨眠隨增。唯不染污法，八界八處非蘊攝，二智知謂滅道智，三識識，非隨眠隨增。有罪無罪法亦爾。有異熟法，十界四處五蘊攝，八智知除滅道智，三識識，欲界一切，色無色界遍行，及修所斷隨眠隨增。唯有異熟法，非界非處非蘊攝，非智知，非識識，欲界二部及見集所斷非遍行隨眠隨增。無異熟法，十八界十二處五蘊攝，十智知，六識識，色無色界一切，欲界二部，及見集所斷遍行隨眠隨增。唯無異熟法，八界八處非蘊攝，二智知謂滅道智，三識識，色無色界二部及見苦集所斷非遍行隨眠隨增。見法，二界二處二蘊攝，九智知除滅智，一識識，三界有漏緣及見相應無漏緣無明隨眠

隨增。唯見法，一界一處非蘊攝，非智知，非識識，非隨眠隨增。非見法，十七界十一處五蘊攝，十智知，六識識，一切隨眠隨增。唯非見法，十六界十處三蘊攝，一智知謂滅智，五識識，除見相應無漏緣無明，諸餘無漏緣隨眠隨增。內法，十二界六處二蘊攝，九智知除滅智，一識識，一切隨眠隨增。唯內法，十二界六處一蘊攝，非智知，非識識，非隨眠隨增。外法，六界六處四蘊攝，十智知，六識識，一切隨眠隨增。唯外法，六界六處三蘊攝，一智知謂滅智，五識識，非隨眠隨增。有執受法，九界九處一蘊攝，七智知除他心滅道智，五識識，欲色界遍行及修所斷隨眠隨增。唯有執受法，非界非處非蘊攝，非智知，非識識，非隨眠隨增。無執受法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。唯無執受法，九界三處四蘊攝，三智知謂他心滅道智，一識識，無色界一切，欲色界二部，及見苦集所斷非遍行隨眠隨增。心法，七界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。唯心法，七界一處一蘊攝，非智知，非識識，非隨眠隨增。非心法，十一界十一處四蘊攝，十智知，六識識，一切隨眠隨增。唯非心法，十一界十一處四蘊攝，一智知謂滅智，五識識，非隨眠隨增。有所緣法，八界二處四蘊攝，九智知

【現代漢語翻譯】現代漢語譯本：隨增。唯見法（可以被見到的法），一界（法界）一處（法處）非蘊攝，非智知，非識識，非隨眠隨增。非見法（不可以被見到的法），十七界（眼界等）十一處（眼處等）五蘊（色受想行識）攝，十智知，六識識，一切隨眠隨增。唯非見法（僅僅是不可以被見到的法），十六界（眼界等）十處（眼處等）三蘊（受想行）攝，一智知謂滅智，五識識，除見相應無漏緣無明，諸餘無漏緣隨眠隨增。內法（內在的法），十二界（眼界等）六處（眼處等）二蘊（受想）攝，九智知除滅智，一識識，一切隨眠隨增。唯內法（僅僅是內在的法），十二界（眼界等）六處（眼處等）一蘊（色）攝，非智知，非識識，非隨眠隨增。外法（外在的法），六界（色聲香味觸法界）六處（色聲香味觸法處）四蘊（色受想行）攝，十智知，六識識，一切隨眠隨增。唯外法（僅僅是外在的法），六界（色聲香味觸法界）六處（色聲香味觸法處）三蘊（受想行）攝，一智知謂滅智，五識識，非隨眠隨增。有執受法（有感受的法），九界（眼界等）九處（眼處等）一蘊（色）攝，七智知除他心滅道智，五識識，欲界遍行及修所斷隨眠隨增。唯有執受法（僅僅是有感受的法），非界非處非蘊攝，非智知，非識識，非隨眠隨增。無執受法（沒有感受的法），十八界（眼界等）十二處（眼處等）五蘊（色受想行識）攝，十智知，六識識，一切隨眠隨增。唯無執受法（僅僅是沒有感受的法），九界（眼界等）三處（色聲香味觸法處）四蘊（色受想行）攝，三智知謂他心滅道智，一識識，無色界一切，欲界二部，及見苦集所斷非遍行隨眠隨增。心法（心的法），七界（意識界等）一處（法處）一蘊（識）攝，九智知除滅智，一識識，一切隨眠隨增。唯心法（僅僅是心的法），七界（意識界等）一處（法處）一蘊（識）攝，非智知，非識識，非隨眠隨增。非心法（不是心的法），十一界（眼界等）十一處（眼處等）四蘊（色受想行）攝，十智知，六識識，一切隨眠隨增。唯非心法（僅僅不是心的法），十一界（眼界等）十一處（眼處等）四蘊（色受想行）攝，一智知謂滅智，五識識，非隨眠隨增。有所緣法（有依靠的法），八界（眼界等）二處（色聲香味觸法處）四蘊（色受想行）攝，九智知

【English Translation】 English version: Follows increase. Only visible dharma (that which can be seen), one realm (dhatu - element), one base (ayatana - sense base) is not included in the skandhas (aggregates), is not known by wisdom (jnana), is not cognized by consciousness (vijnana), does not increase with latent tendencies (anusaya). Non-visible dharma (that which cannot be seen), seventeen realms (dhatu), eleven bases (ayatana), five skandhas (rupa, vedana, samjna, samskara, vijnana) are included, known by ten wisdoms, cognized by six consciousnesses, all latent tendencies increase. Only non-visible dharma (only that which cannot be seen), sixteen realms, ten bases, three skandhas (vedana, samjna, samskara) are included, known by one wisdom, namely cessation wisdom (nirodha-jnana), cognized by five consciousnesses, except for ignorance (avidya) associated with seeing and unconditioned (anasrava) conditions, all other unconditioned conditions increase with latent tendencies. Internal dharma (internal phenomena), twelve realms, six bases, two skandhas (vedana, samjna) are included, known by nine wisdoms except cessation wisdom, cognized by one consciousness, all latent tendencies increase. Only internal dharma (only internal phenomena), twelve realms, six bases, one skandha (rupa) is included, is not known by wisdom, is not cognized by consciousness, does not increase with latent tendencies. External dharma (external phenomena), six realms (rupa, sabda, gandha, rasa, sparsa, dharma-dhatu), six bases (rupa, sabda, gandha, rasa, sparsa, dharma-ayatana), four skandhas (rupa, vedana, samjna, samskara) are included, known by ten wisdoms, cognized by six consciousnesses, all latent tendencies increase. Only external dharma (only external phenomena), six realms, six bases, three skandhas (vedana, samjna, samskara) are included, known by one wisdom, namely cessation wisdom, cognized by five consciousnesses, does not increase with latent tendencies. Dharma with appropriation (phenomena with grasping), nine realms, nine bases, one skandha (rupa) is included, known by seven wisdoms except the wisdom of knowing others' minds (paracitta-jnana), cessation wisdom, and path wisdom (marga-jnana), cognized by five consciousnesses, latent tendencies of the desire realm (kama-dhatu) that are pervasive (sarvatraga) and abandoned by cultivation (bhavana-heya) increase. Only dharma with appropriation (only phenomena with grasping), is not included in realms, bases, or skandhas, is not known by wisdom, is not cognized by consciousness, does not increase with latent tendencies. Dharma without appropriation (phenomena without grasping), eighteen realms, twelve bases, five skandhas are included, known by ten wisdoms, cognized by six consciousnesses, all latent tendencies increase. Only dharma without appropriation (only phenomena without grasping), nine realms, three bases, four skandhas are included, known by three wisdoms, namely the wisdom of knowing others' minds, cessation wisdom, and path wisdom, cognized by one consciousness, all of the formless realm (arupa-dhatu), the two parts of the desire realm, and the non-pervasive latent tendencies abandoned by seeing suffering (duhkha) and arising (samudaya) increase. Mind dharma (mental phenomena), seven realms, one base, one skandha (vijnana) are included, known by nine wisdoms except cessation wisdom, cognized by one consciousness, all latent tendencies increase. Only mind dharma (only mental phenomena), seven realms, one base, one skandha (vijnana) are included, is not known by wisdom, is not cognized by consciousness, does not increase with latent tendencies. Non-mind dharma (non-mental phenomena), eleven realms, eleven bases, four skandhas (rupa, vedana, samjna, samskara) are included, known by ten wisdoms, cognized by six consciousnesses, all latent tendencies increase. Only non-mind dharma (only non-mental phenomena), eleven realms, eleven bases, four skandhas are included, known by one wisdom, namely cessation wisdom, cognized by five consciousnesses, does not increase with latent tendencies. Dharma with an object (phenomena with an object), eight realms, two bases, four skandhas are included, known by nine wisdoms.

除滅智，一識識，一切隨眠隨增。唯有所緣法，七界一處三蘊攝，一智知謂他心智，非識識，三界無漏緣隨眠隨增。無所緣法，十一界十一處二蘊攝，九智知除他心智，六識識，三界有漏緣隨眠隨增。唯無所緣法，十界十處一蘊攝，一智知謂滅智，五識識，非隨眠隨增。心所法，一界一處三蘊攝，九智知除滅智，一識識，一切隨眠隨增。唯心所法，非界非處二蘊攝，非智知，非識識，非隨眠隨增。非心所法，十八界十二處三蘊攝，十智知，六識識，一切隨眠隨增。唯非心所法，十七界十一處二蘊攝，一智知謂滅智，五識識，非隨眠隨增。業法，三界三處二蘊攝，九智知除滅智，三識識，一切隨眠隨增。唯業法，非界非處非蘊攝，非智知，非識識，非隨眠隨增。非業法，十八界十二處五蘊攝，十智知，六識識，一切隨眠隨增。唯非業法，十五界九處三蘊攝，一智知謂滅智，三識識非隨眠隨增。善法，十界四處五蘊攝，十智知，三識識，三界遍行及修所斷隨眠隨增。唯善法，非界非處非蘊攝，二智知謂滅道智，非識識，非隨眠隨增。不善法，十界四處五蘊攝，七智知除類滅道智，三識識，欲界一切隨眠隨增。唯不善法，非界非處非蘊攝，非智知，非識識，欲界二部及見集所斷非遍行隨眠隨增。無記法，十八界十二處五蘊攝

，八智知除滅道智，六識識，色無色界一切，欲界二部，及見集所斷遍行隨眠隨增。唯無記法，八界八處非蘊攝，非智知，三識識，色無色界二部及見苦集所斷非遍行隨眠隨增。見所斷法，三界二處四蘊攝，八智知除滅道智，一識識，見所斷一切隨眠隨增。唯見所斷法，非界非處非蘊攝，非智知，非識識，三界二部及見苦集所斷非遍行隨眠隨增。修所斷法，十八界十二處五蘊攝，八智知除滅道智，六識識，三界遍行及修所斷隨眠隨增。唯修所斷法，十五界十處非蘊攝，非智知，五識識，修所斷一切隨眠隨增。非所斷法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。唯非所斷法，非界非處非蘊攝，二智知謂滅道智，非識識，非隨眠隨增。學法，三界二處五蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。唯學法，非界非處非蘊攝，非智知，非識識，非隨眠隨增。無學法亦爾。非學非無學法，十八界十二處五蘊攝，九智知除道智，六識識，一切隨眠隨增。唯非學非無學法，十五界十處非蘊攝，三智知謂苦集滅智，五識識，一切隨眠隨增。欲界系法，十八界十二處五蘊攝，七智知除類滅道智，六識識，欲界一切隨眠隨增。唯欲界系法，四界二處非蘊攝，非智知，二識識，欲界一切隨眠隨增。色界系法，十四界十

【現代漢語翻譯】現代漢語譯本：八智知除滅道智（指八種智慧，除去滅盡智和道智），六識識（指六種意識），色無一切（指色界和無色界的一切），欲界二部（指欲界的兩種部分），及見集所斷遍行隨眠隨增（指因錯誤的見解而產生的，在欲界中，通過見道才能斷除的，普遍存在的煩惱會隨之增長）。唯無記法（只有非善非惡的法），八界八處非蘊攝（指八界和八處不被五蘊所包含），非智知（不是智慧所能瞭解的），三識識（指三種意識），色無二部（指色界和無色界的兩種部分），及見苦集所斷非遍行隨眠隨增（指因錯誤的見解而產生的，在色界和無色界中，通過見苦和見集才能斷除的，非普遍存在的煩惱會隨之增長）。見所斷法（指通過見道才能斷除的法），三界二處四蘊攝（指被三界中的兩個處所和四種蘊所包含），八智知除滅道智（指八種智慧，除去滅盡智和道智），一識識（指一種意識），見所斷一切隨眠隨增（指所有通過見道才能斷除的煩惱會隨之增長）。唯見所斷法（只有通過見道才能斷除的法），非界非處非蘊攝（不被界、處、蘊所包含），非智知（不是智慧所能瞭解的），非識識（不是意識所能瞭解的），三界二部（指三界的兩種部分），及見苦集所斷非遍行隨眠隨增（指因錯誤的見解而產生的，在三界中，通過見苦和見集才能斷除的，非普遍存在的煩惱會隨之增長）。修所斷法（指通過修道才能斷除的法），十八界十二處五蘊攝（指被十八界、十二處和五蘊所包含），八智知除滅道智（指八種智慧，除去滅盡智和道智），六識識（指六種意識），三界遍行及修所斷隨眠隨增（指三界中普遍存在的以及通過修道才能斷除的煩惱會隨之增長）。唯修所斷法（只有通過修道才能斷除的法），十五界十處非蘊攝（指十五界和十處不被五蘊所包含），非智知（不是智慧所能瞭解的），五識識（指五種意識），修所斷一切隨眠隨增（指所有通過修道才能斷除的煩惱會隨之增長）。非所斷法（指不需要斷除的法），三界二處五蘊攝（指被三界中的兩個處所和五種蘊所包含），八智知除苦集智（指八種智慧，除去苦智和集智），一識識（指一種意識），非隨眠隨增（指煩惱不會隨之增長）。唯非所斷法（只有不需要斷除的法），非界非處非蘊攝（不被界、處、蘊所包含），二智知謂滅道智（指兩種智慧，即滅盡智和道智），非識識（不是意識所能瞭解的），非隨眠隨增（指煩惱不會隨之增長）。學法（指還在學習階段的法），三界二處五蘊攝（指被三界中的兩個處所和五種蘊所包含），七智知除苦集滅智（指七種智慧，除去苦智、集智和滅盡智），一識識（指一種意識），非隨眠隨增（指煩惱不會隨之增長）。唯學法（只有還在學習階段的法），非界非處非蘊攝（不被界、處、蘊所包含），非智知（不是智慧所能瞭解的），非識識（不是意識所能瞭解的），非隨眠隨增（指煩惱不會隨之增長）。無學法亦爾（無學法也是如此）。非學非無學法（指既不是學習階段也不是無學階段的法），十八界十二處五蘊攝（指被十八界、十二處和五蘊所包含），九智知除道智（指九種智慧，除去道智），六識識（指六種意識），一切隨眠隨增（指所有煩惱會隨之增長）。唯非學非無學法（只有既不是學習階段也不是無學階段的法），十五界十處非蘊攝（指十五界和十處不被五蘊所包含），三智知謂苦集滅智（指三種智慧，即苦智、集智和滅盡智），五識識（指五種意識），一切隨眠隨增（指所有煩惱會隨之增長）。欲界系法（指屬於欲界的法），十八界十二處五蘊攝（指被十八界、十二處和五蘊所包含），七智知除類滅道智（指七種智慧，除去類智、滅盡智和道智），六識識（指六種意識），欲界一切隨眠隨增（指欲界中的所有煩惱會隨之增長）。唯欲界系法（只有屬於欲界的法），四界二處非蘊攝（指四界和二處不被五蘊所包含），非智知（不是智慧所能瞭解的），二識識（指兩種意識），欲界一切隨眠隨增（指欲界中的所有煩惱會隨之增長）。**系法（此處原文不完整）

【English Translation】 English version: Eight Wisdoms know, excluding the Wisdom of Cessation and the Wisdom of the Path (referring to eight types of wisdom, excluding the Wisdom of Cessation and the Wisdom of the Path), Six Consciousnesses cognize (referring to six types of consciousness), all of the Form Realm and Formless Realm, the two parts of the Desire Realm, and the universally present latent tendencies that are severed by seeing the origin and increase accordingly (referring to the universally present afflictions arising from incorrect views, which can only be severed through the path of seeing in the Desire Realm, and increase accordingly). Only the unspecified dharmas (only dharmas that are neither good nor evil), eight realms and eight places are not included in the aggregates (referring to eight realms and eight places not being included in the five aggregates), not known by wisdom (not understood by wisdom), three consciousnesses cognize (referring to three types of consciousness), the two parts of the Form Realm and Formless Realm, and the non-universally present latent tendencies that are severed by seeing suffering and seeing the origin and increase accordingly (referring to the non-universally present afflictions arising from incorrect views, which can only be severed through seeing suffering and seeing the origin in the Form Realm and Formless Realm, and increase accordingly). Dharmas to be severed by seeing (referring to dharmas that can only be severed through the path of seeing), included in two places and four aggregates of the three realms (referring to being included in two places and four aggregates of the three realms), eight Wisdoms know, excluding the Wisdom of Cessation and the Wisdom of the Path (referring to eight types of wisdom, excluding the Wisdom of Cessation and the Wisdom of the Path), one consciousness cognizes (referring to one type of consciousness), all latent tendencies to be severed by seeing increase accordingly (referring to all afflictions that can only be severed through the path of seeing increase accordingly). Only dharmas to be severed by seeing (only dharmas that can only be severed through the path of seeing), not included in realms, places, or aggregates (not included in realms, places, or aggregates), not known by wisdom (not understood by wisdom), not cognized by consciousness (not understood by consciousness), two parts of the three realms (referring to two parts of the three realms), and the non-universally present latent tendencies that are severed by seeing suffering and seeing the origin and increase accordingly (referring to the non-universally present afflictions arising from incorrect views, which can only be severed through seeing suffering and seeing the origin in the three realms, and increase accordingly). Dharmas to be severed by cultivation (referring to dharmas that can only be severed through the path of cultivation), included in eighteen realms, twelve places, and five aggregates (referring to being included in eighteen realms, twelve places, and five aggregates), eight Wisdoms know, excluding the Wisdom of Cessation and the Wisdom of the Path (referring to eight types of wisdom, excluding the Wisdom of Cessation and the Wisdom of the Path), six consciousnesses cognize (referring to six types of consciousness), the universally present latent tendencies of the three realms and the latent tendencies to be severed by cultivation increase accordingly (referring to the universally present afflictions in the three realms and the afflictions that can only be severed through the path of cultivation increase accordingly). Only dharmas to be severed by cultivation (only dharmas that can only be severed through the path of cultivation), fifteen realms and ten places are not included in the aggregates (referring to fifteen realms and ten places not being included in the five aggregates), not known by wisdom (not understood by wisdom), five consciousnesses cognize (referring to five types of consciousness), all latent tendencies to be severed by cultivation increase accordingly (referring to all afflictions that can only be severed through the path of cultivation increase accordingly). Dharmas not to be severed (referring to dharmas that do not need to be severed), included in two places and five aggregates of the three realms (referring to being included in two places and five aggregates of the three realms), eight Wisdoms know, excluding the Wisdom of Suffering and the Wisdom of Origin (referring to eight types of wisdom, excluding the Wisdom of Suffering and the Wisdom of Origin), one consciousness cognizes (referring to one type of consciousness), latent tendencies do not increase accordingly (referring to afflictions not increasing accordingly). Only dharmas not to be severed (only dharmas that do not need to be severed), not included in realms, places, or aggregates (not included in realms, places, or aggregates), two Wisdoms know, namely the Wisdom of Cessation and the Wisdom of the Path (referring to two types of wisdom, namely the Wisdom of Cessation and the Wisdom of the Path), not cognized by consciousness (not understood by consciousness), latent tendencies do not increase accordingly (referring to afflictions not increasing accordingly). Dharmas of learning (referring to dharmas that are still in the learning stage), included in two places and five aggregates of the three realms (referring to being included in two places and five aggregates of the three realms), seven Wisdoms know, excluding the Wisdom of Suffering, the Wisdom of Origin, and the Wisdom of Cessation (referring to seven types of wisdom, excluding the Wisdom of Suffering, the Wisdom of Origin, and the Wisdom of Cessation), one consciousness cognizes (referring to one type of consciousness), latent tendencies do not increase accordingly (referring to afflictions not increasing accordingly). Only dharmas of learning (only dharmas that are still in the learning stage), not included in realms, places, or aggregates (not included in realms, places, or aggregates), not known by wisdom (not understood by wisdom), not cognized by consciousness (not understood by consciousness), latent tendencies do not increase accordingly (referring to afflictions not increasing accordingly). The same is true for dharmas of no-more-learning (the same is true for dharmas of no-more-learning). Dharmas that are neither of learning nor of no-more-learning (referring to dharmas that are neither in the learning stage nor in the no-more-learning stage), included in eighteen realms, twelve places, and five aggregates (referring to being included in eighteen realms, twelve places, and five aggregates), nine Wisdoms know, excluding the Wisdom of the Path (referring to nine types of wisdom, excluding the Wisdom of the Path), six consciousnesses cognize (referring to six types of consciousness), all latent tendencies increase accordingly (referring to all afflictions increasing accordingly). Only dharmas that are neither of learning nor of no-more-learning (only dharmas that are neither in the learning stage nor in the no-more-learning stage), fifteen realms and ten places are not included in the aggregates (referring to fifteen realms and ten places not being included in the five aggregates), three Wisdoms know, namely the Wisdom of Suffering, the Wisdom of Origin, and the Wisdom of Cessation (referring to three types of wisdom, namely the Wisdom of Suffering, the Wisdom of Origin, and the Wisdom of Cessation), five consciousnesses cognize (referring to five types of consciousness), all latent tendencies increase accordingly (referring to all afflictions increasing accordingly). Dharmas pertaining to the Desire Realm (referring to dharmas belonging to the Desire Realm), included in eighteen realms, twelve places, and five aggregates (referring to being included in eighteen realms, twelve places, and five aggregates), seven Wisdoms know, excluding the Wisdom of Kind, the Wisdom of Cessation, and the Wisdom of the Path (referring to seven types of wisdom, excluding the Wisdom of Kind, the Wisdom of Cessation, and the Wisdom of the Path), six consciousnesses cognize (referring to six types of consciousness), all latent tendencies of the Desire Realm increase accordingly (referring to all afflictions in the Desire Realm increasing accordingly). Only dharmas pertaining to the Desire Realm (only dharmas belonging to the Desire Realm), four realms and two places are not included in the aggregates (referring to four realms and two places not being included in the five aggregates), not known by wisdom (not understood by wisdom), two consciousnesses cognize (referring to two types of consciousness), all latent tendencies of the Desire Realm increase accordingly (referring to all afflictions in the Desire Realm increasing accordingly). **Dharmas pertaining to the ** Realm (the original text is incomplete here).

處五蘊攝，七智知除法滅道智，四識識，色界一切隨眠隨增。唯色界系法，非界非處非蘊攝，非智知，非識識，色界一切隨眠隨增。無色界系法，三界二處四蘊攝，六智知除法他心滅道智，一識識，無色界一切隨眠隨增。唯無色界系法，非界非處非蘊攝，非智知，非識識，無色界一切隨眠隨增。不繫法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。唯不繫法，非界非處非蘊攝，二智知謂滅道智，非識識，非隨眠隨增。過去法，十八界十二處五蘊攝，九智知除滅智，六識識，一切隨眠隨增。唯過去法，非界非處非蘊攝，非智知，非識識，非隨眠隨增。未來現在法亦爾。非過去非未來非現在法，一界一處非蘊攝，六智知除他心苦集道智，一識識，非隨眠隨增。唯非過去非未來非現在法，非界非處非蘊攝，一智知謂滅智，非識識，非隨眠隨增。

苦聖諦所攝法，十八界十二處五蘊攝，七智知除集滅道智，六識識，一切隨眠隨增。唯苦聖諦所攝法，非界非處非蘊攝，一智知謂苦智，非識識，非隨眠隨增。集聖諦所攝法，十八界十二處五蘊攝，七智知除苦滅道智，六識識，一切隨眠隨增。唯集聖諦所攝法，非界非處非蘊攝，一智知謂集智，非識識，非隨眠隨增。滅聖諦所攝法，一界一處非蘊攝，六智知除他心

苦集道智，一識識，非隨眠隨增。唯滅聖諦所攝法，非界非處非蘊攝，一智知謂滅智，非識識，非隨眠隨增。道聖諦所攝法，三界二處五蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。唯道聖諦所攝法，非界非處非蘊攝，一智知謂道智，非識識，非隨眠隨增。諦所不攝法，一界一處非蘊攝，一智知謂世俗智，一識識，非隨眠隨增。唯諦所不攝法，非界非處非蘊攝，非智知，非識識，非隨眠隨增。見苦所斷法，三界二處四蘊攝，八智知除滅道智，一識識，見苦所斷一切及見集所斷遍行隨眠隨增。唯見苦所斷法，非界非處非蘊攝，非智知，非識識，見苦所斷非遍行隨眠隨增。見集所斷法，三界二處四蘊攝，八智知除滅道智，一識識，見集所斷一切及見苦所斷遍行隨眠隨增。唯見集所斷法，非界非處非蘊攝，非智知，非識識，見集所斷非遍行隨眠隨增。見滅所斷法，三界二處四蘊攝，八智知除滅道智，一識識，見滅所斷一切及遍行隨眠隨增。唯見滅所斷法，非界非處非蘊攝，非智知，非識識，見滅所斷一切隨眠隨增。見道所斷法，三界二處四蘊攝，八智知除滅道智，一識識，見道所斷一切及遍行隨眠隨增。唯見道所斷法，非界非處非蘊攝，非智知，非識識，見道所斷一切隨眠隨增。修所斷法，十八界十二處五蘊攝，八智知

【現代漢語翻譯】現代漢語譯本對於苦集道智（Dukkha-samudaya-magga-ñāṇa），一種識（eka-viññāṇa）能識別，但不是隨眠（anusaya）隨增。唯有滅聖諦（Nirodha-ariya-sacca）所包含的法，不被界（dhātu）、處（āyatana）、蘊（khandha）所包含，一種智慧能知曉，即滅智（Nirodha-ñāṇa），不是識所識別，也不是隨眠隨增。道聖諦（Magga-ariya-sacca）所包含的法，被三界（tiloka）、二處（dve āyatana）、五蘊（pañca khandha）所包含，七種智慧能知曉，除了苦智（Dukkha-ñāṇa）、集智（Samudaya-ñāṇa）、滅智（Nirodha-ñāṇa），一種識能識別，但不是隨眠隨增。唯有道聖諦所包含的法，不被界、處、蘊所包含，一種智慧能知曉，即道智（Magga-ñāṇa），不是識所識別，也不是隨眠隨增。不被諦（sacca）所包含的法，被一界（eka dhātu）、一處（eka āyatana）所包含，但不被蘊所包含，一種智慧能知曉，即世俗智（sammuti-ñāṇa），一種識能識別，但不是隨眠隨增。唯有不被諦所包含的法，不被界、處、蘊所包含，不是智慧所知曉，也不是識所識別，也不是隨眠隨增。見苦所斷的法，被三界、二處、四蘊（cattāro khandha）所包含，八種智慧能知曉，除了滅智、道智，一種識能識別，見苦所斷的一切以及見集所斷的遍行隨眠（sabba micchā anusaya）隨增。唯有見苦所斷的法，不被界、處、蘊所包含，不是智慧所知曉，也不是識所識別，見苦所斷的非遍行隨眠隨增。見集所斷的法，被三界、二處、四蘊所包含，八種智慧能知曉，除了滅智、道智，一種識能識別，見集所斷的一切以及見苦所斷的遍行隨眠隨增。唯有見集所斷的法，不被界、處、蘊所包含，不是智慧所知曉，也不是識所識別，見集所斷的非遍行隨眠隨增。見滅所斷的法，被三界、二處、四蘊所包含，八種智慧能知曉，除了滅智、道智，一種識能識別，見滅所斷的一切以及遍行隨眠隨增。唯有見滅所斷的法，不被界、處、蘊所包含，不是智慧所知曉，也不是識所識別，見滅所斷的一切隨眠隨增。見道所斷的法，被三界、二處、四蘊所包含，八種智慧能知曉，除了滅智、道智，一種識能識別，見道所斷的一切以及遍行隨眠隨增。唯有見道所斷的法，不被界、處、蘊所包含，不是智慧所知曉，也不是識所識別，見道所斷的一切隨眠隨增。修所斷的法，被十八界（aṭṭhārasa dhātu）、十二處（dvādasa āyatana）、五蘊所包含，八種智慧能知曉

【English Translation】 English version Regarding the knowledge of suffering, its origin, and the path (Dukkha-samudaya-magga-ñāṇa), one consciousness (eka-viññāṇa) cognizes, but it is not accompanied by latent tendencies (anusaya). Only the phenomena included in the cessation of suffering, the Noble Truth of Cessation (Nirodha-ariya-sacca), are not included in elements (dhātu), sense bases (āyatana), or aggregates (khandha). One wisdom knows, namely the knowledge of cessation (Nirodha-ñāṇa), not cognized by consciousness, nor accompanied by latent tendencies. The phenomena included in the Noble Truth of the Path (Magga-ariya-sacca) are included in the three realms (tiloka), two sense bases (dve āyatana), and five aggregates (pañca khandha). Seven wisdoms know, except for the knowledge of suffering (Dukkha-ñāṇa), the knowledge of origin (Samudaya-ñāṇa), and the knowledge of cessation (Nirodha-ñāṇa). One consciousness cognizes, but it is not accompanied by latent tendencies. Only the phenomena included in the Noble Truth of the Path are not included in elements, sense bases, or aggregates. One wisdom knows, namely the knowledge of the path (Magga-ñāṇa), not cognized by consciousness, nor accompanied by latent tendencies. Phenomena not included in the Truths (sacca) are included in one element (eka dhātu), one sense base (eka āyatana), but not included in aggregates. One wisdom knows, namely conventional knowledge (sammuti-ñāṇa). One consciousness cognizes, but it is not accompanied by latent tendencies. Only phenomena not included in the Truths are not included in elements, sense bases, or aggregates, not known by wisdom, not cognized by consciousness, nor accompanied by latent tendencies. Phenomena to be abandoned by seeing suffering are included in the three realms, two sense bases, and four aggregates (cattāro khandha). Eight wisdoms know, except for the knowledge of cessation and the knowledge of the path. One consciousness cognizes, all that is to be abandoned by seeing suffering and the pervasive latent tendencies (sabba micchā anusaya) to be abandoned by seeing origin are accompanied. Only phenomena to be abandoned by seeing suffering are not included in elements, sense bases, or aggregates, not known by wisdom, not cognized by consciousness, the non-pervasive latent tendencies to be abandoned by seeing suffering are accompanied. Phenomena to be abandoned by seeing origin are included in the three realms, two sense bases, and four aggregates. Eight wisdoms know, except for the knowledge of cessation and the knowledge of the path. One consciousness cognizes, all that is to be abandoned by seeing origin and the pervasive latent tendencies to be abandoned by seeing suffering are accompanied. Only phenomena to be abandoned by seeing origin are not included in elements, sense bases, or aggregates, not known by wisdom, not cognized by consciousness, the non-pervasive latent tendencies to be abandoned by seeing origin are accompanied. Phenomena to be abandoned by seeing cessation are included in the three realms, two sense bases, and four aggregates. Eight wisdoms know, except for the knowledge of cessation and the knowledge of the path. One consciousness cognizes, all that is to be abandoned by seeing cessation and the pervasive latent tendencies are accompanied. Only phenomena to be abandoned by seeing cessation are not included in elements, sense bases, or aggregates, not known by wisdom, not cognized by consciousness, all latent tendencies to be abandoned by seeing cessation are accompanied. Phenomena to be abandoned by seeing the path are included in the three realms, two sense bases, and four aggregates. Eight wisdoms know, except for the knowledge of cessation and the knowledge of the path. One consciousness cognizes, all that is to be abandoned by seeing the path and the pervasive latent tendencies are accompanied. Only phenomena to be abandoned by seeing the path are not included in elements, sense bases, or aggregates, not known by wisdom, not cognized by consciousness, all latent tendencies to be abandoned by seeing the path are accompanied. Phenomena to be abandoned by cultivation are included in the eighteen elements (aṭṭhārasa dhātu), twelve sense bases (dvādasa āyatana), and five aggregates. Eight wisdoms know

除滅道智，六識識，修所斷一切及遍行隨眠隨增。唯修所斷法，十五界十處，非蘊攝，非智知，五識識，修所斷一切隨眠隨增。非所斷法，三界二處五蘊攝，八智知除苦集智，一識識，非隨眠隨增。唯非所斷法，非界非處非蘊攝，二智知謂滅道智，非識識，非隨眠隨增。色蘊，十一界十一處一蘊攝，八智知除他心滅智，六識識，欲色界遍行及修所斷隨眠隨增。唯色蘊，十界十處一蘊攝，非智知，五識識，非隨眠隨增。受蘊，一界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。唯受蘊，非界非處一蘊攝，非智知，非識識，非隨眠隨增。想行蘊亦爾。識蘊，七界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。唯識蘊，七界一處一蘊攝，非智知，非識識，非隨眠隨增。

眼處，一界一處一蘊攝，七智知除他心滅道智，一識識，欲色界遍行及修所斷隨眠隨增。唯眼處，一界一處非蘊攝，非智知，非識識，非隨眠隨增。耳鼻舌身處亦爾。色處，一界一處一蘊攝，七智知除他心滅道智，二識識，欲色界遍行及修所斷隨眠隨增。唯色處，一界一處非蘊攝，非智知，一識識，非隨眠隨增。聲觸處亦爾。香處，一界一處一蘊攝，六智知除類他心滅道智，二識識，欲界遍行及修所斷隨眠隨增。唯香處，一界一處非蘊攝，

【現代漢語翻譯】現代漢語譯本斷滅道智（通往解脫的智慧），六識（眼、耳、鼻、舌、身、意六種感覺意識）所識別，修所斷（通過修行才能斷除的煩惱）的一切以及遍行隨眠（普遍存在的潛在煩惱）隨之增長。唯有修所斷的法，十五界（十八界中的十五個，即眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界），十處（十二處中的十個，即眼處、耳處、鼻處、舌處、身處、色處、聲處、香處、味處、觸處），不被蘊（五蘊，即色、受、想、行、識）所包含，不被智慧所知，五識（眼、耳、鼻、舌、身五種感覺意識）所識別，修所斷的一切隨眠隨之增長。非所斷的法，三界（欲界、色界、無色界），二處（意處、法處），五蘊所包含，八智（法智、類智、他心智、世俗智、苦智、集智、滅智、道智）所知，除了苦智和集智，一識（意識）所識別，非隨眠隨之增長。唯有非所斷的法，非界非處非蘊所包含，二智（滅智、道智）所知，非識所識別，非隨眠隨之增長。色蘊，十一界（眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、法界），十一處（眼處、耳處、鼻處、舌處、身處、色處、聲處、香處、味處、觸處、法處），一蘊所包含，八智所知，除了他心智和滅智，六識所識別，欲界遍行以及修所斷隨眠隨之增長。唯有色蘊，十界（眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界），十處（眼處、耳處、鼻處、舌處、身處、色處、聲處、香處、味處、觸處），一蘊所包含，不被智慧所知，五識所識別，非隨眠隨之增長。受蘊，一界（法界），一處（法處），一蘊所包含，九智所知，除了滅智，一識所識別，一切隨眠隨之增長。唯有受蘊，非界非處，一蘊所包含，不被智慧所知，非識所識別，非隨眠隨之增長。想蘊和行蘊也是如此。識蘊，七界（眼識界、耳識界、鼻識界、舌識界、身識界、意識界、法界），一處（法處），一蘊所包含，九智所知，除了滅智，一識所識別，一切隨眠隨之增長。唯有識蘊，七界（眼識界、耳識界、鼻識界、舌識界、身識界、意識界、法界），一處（法處），一蘊所包含，不被智慧所知，非識所識別，非隨眠隨之增長。眼處（視覺器官），一界（眼界），一處（眼處），一蘊所包含，七智所知，除了他心智、滅智和道智，一識（意識）所識別，欲界遍行以及修所斷隨眠隨之增長。唯有眼處，一界（眼界），一處（眼處），不被蘊所包含，不被智慧所知，非識所識別，非隨眠隨之增長。耳處、鼻處、舌處、身處也是如此。色處（顏色），一界（色界），一處（色處），一蘊所包含，七智所知，除了他心智、滅智和道智，二識（眼識、意識）所識別，欲界遍行以及修所斷隨眠隨之增長。唯有色處，一界（色界），一處（色處），不被蘊所包含，不被智慧所知，一識（眼識）所識別，非隨眠隨之增長。聲處和觸處也是如此。香處（氣味），一界（香界），一處（香處），一蘊所包含，六智所知，除了類智、他心智、滅智和道智，二識（鼻識、意識）所識別，欲界遍行以及修所斷隨眠隨之增長。唯有香處，一界（香界），一處（香處），不被蘊所包含，

【English Translation】 English version Eliminating the wisdom of the path (Dao Zhi, wisdom leading to liberation), the six consciousnesses (six types of sensory awareness: eye, ear, nose, tongue, body, and mind consciousness) recognize, and all that is to be abandoned by cultivation (Xiu suo duan, afflictions eradicated through practice) and universally present latent tendencies (Bian xing sui mian, pervasive underlying defilements) increase accordingly. Only the dharmas to be abandoned by cultivation, fifteen realms (Shi wu jie, fifteen of the eighteen realms: eye realm, ear realm, nose realm, tongue realm, body 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), ten places (Shi chu, ten of the twelve places: eye base, ear base, nose base, tongue base, body base, form base, sound base, smell base, taste base, touch base), are not included in the aggregates (Yun, five aggregates: form, feeling, perception, mental formations, consciousness), are not known by wisdom, are recognized by the five consciousnesses (Wu shi, five sensory consciousnesses: eye, ear, nose, tongue, and body consciousness), and all latent tendencies to be abandoned by cultivation increase accordingly. Dharmas not to be abandoned, included in the three realms (San jie, desire realm, form realm, formless realm), two places (Er chu, mind base and dharma base), and five aggregates, are known by eight wisdoms (Ba zhi, eight types of wisdom: Dharma wisdom, inferential wisdom, other-minds wisdom, conventional wisdom, suffering wisdom, origination wisdom, cessation wisdom, path wisdom), except for the wisdom of suffering and the wisdom of origination, are recognized by one consciousness (Yi shi, mind consciousness), and latent tendencies do not increase accordingly. Only dharmas not to be abandoned, not included in realms, places, or aggregates, are known by two wisdoms (Er zhi, cessation wisdom and path wisdom), are not recognized by consciousness, and latent tendencies do not increase accordingly. The form aggregate (Se yun), included in eleven realms (Shi yi jie, eleven of the eighteen realms: eye realm, ear realm, nose realm, tongue realm, body realm, form realm, sound realm, smell realm, taste realm, touch realm, and dharma realm), eleven places (Shi yi chu, eleven of the twelve places: eye base, ear base, nose base, tongue base, body base, form base, sound base, smell base, taste base, touch base, and dharma base), and one aggregate, is known by eight wisdoms, except for other-minds wisdom and cessation wisdom, is recognized by the six consciousnesses, and universally present latent tendencies of the desire realm (Yu jie) and latent tendencies to be abandoned by cultivation increase accordingly. Only the form aggregate, included in ten realms (Shi jie, ten of the eighteen realms: eye realm, ear realm, nose realm, tongue realm, body realm, form realm, sound realm, smell realm, taste realm, and touch realm), ten places (Shi chu, ten of the twelve places: eye base, ear base, nose base, tongue base, body base, form base, sound base, smell base, taste base, and touch base), and one aggregate, is not known by wisdom, is recognized by the five consciousnesses, and latent tendencies do not increase accordingly. The feeling aggregate (Shou yun), included in one realm (Yi jie, dharma realm), one place (Yi chu, dharma base), and one aggregate, is known by nine wisdoms, except for cessation wisdom, is recognized by one consciousness, and all latent tendencies increase accordingly. Only the feeling aggregate, not included in realms or places, but included in one aggregate, is not known by wisdom, is not recognized by consciousness, and latent tendencies do not increase accordingly. The perception aggregate (Xiang yun) and mental formations aggregate (Xing yun) are also like this. The consciousness aggregate (Shi yun), included in seven realms (Qi jie, seven of the eighteen realms: eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm, and dharma realm), one place (Yi chu, dharma base), and one aggregate, is known by nine wisdoms, except for cessation wisdom, is recognized by one consciousness, and all latent tendencies increase accordingly. Only the consciousness aggregate, included in seven realms, one place, and one aggregate, is not known by wisdom, is not recognized by consciousness, and latent tendencies do not increase accordingly. The eye base (Yan chu, visual organ), included in one realm (Yi jie, eye realm), one place (Yi chu, eye base), and one aggregate, is known by seven wisdoms, except for other-minds wisdom, cessation wisdom, and path wisdom, is recognized by one consciousness, and universally present latent tendencies of the desire realm and latent tendencies to be abandoned by cultivation increase accordingly. Only the eye base, included in one realm and one place, but not included in aggregates, is not known by wisdom, is not recognized by consciousness, and latent tendencies do not increase accordingly. The ear base, nose base, tongue base, and body base are also like this. The form base (Se chu, color), included in one realm (Yi jie, form realm), one place (Yi chu, form base), and one aggregate, is known by seven wisdoms, except for other-minds wisdom, cessation wisdom, and path wisdom, is recognized by two consciousnesses (Er shi, eye consciousness and mind consciousness), and universally present latent tendencies of the desire realm and latent tendencies to be abandoned by cultivation increase accordingly. Only the form base, included in one realm and one place, but not included in aggregates, is not known by wisdom, is recognized by one consciousness (Yi shi, eye consciousness), and latent tendencies do not increase accordingly. The sound base and touch base are also like this. The smell base (Xiang chu, odor), included in one realm (Yi jie, smell realm), one place (Yi chu, smell base), and one aggregate, is known by six wisdoms, except for inferential wisdom, other-minds wisdom, cessation wisdom, and path wisdom, is recognized by two consciousnesses (Er shi, nose consciousness and mind consciousness), and universally present latent tendencies of the desire realm and latent tendencies to be abandoned by cultivation increase accordingly. Only the smell base, included in one realm and one place, but not included in aggregates,

非智知，一識識，非隨眠隨增。味處亦爾。意處，七界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。唯意處，七界一處一蘊攝，非智知，非識識，非隨眠隨增。法處，一界一處四蘊攝，十智知，一識識，一切隨眠隨增。唯法處，一界一處三蘊攝，一智知謂滅智，非識識，非隨眠隨增。眼界，一界一處一蘊攝，七智知除他心滅道智，一識識，欲色界遍行及修所斷隨眠隨增。唯眼界，一界一處非蘊攝，非智知，非識識，非隨眠隨增。耳、鼻、舌、身界亦爾。色界，一界一處一蘊攝，七智知除他心滅道智，二識識，欲色界遍行及修所斷隨眠隨增。唯色界，一界一處非蘊攝，非智知，一識識，非隨眠隨增。聲觸界亦爾。香界，一界一處一蘊攝，六智知除類他心滅道智，二識識，欲界遍行及修所斷隨眠隨增。唯香界，一界一處非蘊攝，非智知，一識識，非隨眠隨增。味界亦爾。意界，如意處。法界，如法處。眼識界，二界一處一蘊攝，八智知除滅道智，一識識，欲色界遍行及修所斷隨眠隨增。唯眼識界，一界非處非蘊攝，非智知，非識識，非隨眠隨增。耳、身、識界亦爾。鼻識界，二界一處一蘊攝，七智知除類滅道智，一識識，欲界遍行及修所斷隨眠隨增。唯鼻識界，一界非處非蘊攝，非智知，非識識，非隨眠隨增。舌

【現代漢語翻譯】現代漢語譯本非智知（na-jñāna），一識識（eka-vijñāna-vijñeya），非隨眠隨增（na-anuśaya-samudaya）。味處（rasāyatana）亦是如此。意處（mana-āyatana），七界（sapta-dhātu）一處（eka-āyatana）一蘊（eka-skandha）所攝，九智知（nava-jñāna-jñeya）除滅智（nirodha-jñāna），一識識，一切隨眠隨增。唯意處，七界一處一蘊所攝，非智知，非識識，非隨眠隨增。法處（dharma-āyatana），一界（eka-dhātu）一處（eka-āyatana）四蘊（catuḥ-skandha）所攝，十智知（daśa-jñāna-jñeya），一識識，一切隨眠隨增。唯法處，一界一處三蘊所攝，一智知謂滅智，非識識，非隨眠隨增。眼界（cakṣur-dhātu），一界一處一蘊所攝，七智知（sapta-jñāna-jñeya）除他心智（paracitta-jñāna）、滅智（nirodha-jñāna）、道智（mārga-jñāna），一識識，欲界遍行（kāma-dhātu-parigraha）及修所斷隨眠隨增。唯眼界，一界一處非蘊所攝，非智知，非識識，非隨眠隨增。耳界（śrotra-dhātu）、鼻界（ghrāṇa-dhātu）、舌界（jihvā-dhātu）、身界（kāya-dhātu）亦是如此。（此處原文缺失，無法翻譯），一界一處一蘊所攝，七智知除他心智、滅智、道智，二識識（dvi-vijñāna-vijñeya），欲界遍行及修所斷隨眠隨增。唯（此處原文缺失，無法翻譯），一界一處非蘊所攝，非智知，一識識，非隨眠隨增。聲界（śabda-dhātu）、觸界（spraṣṭavya-dhātu）亦是如此。香界（gandha-dhātu），一界一處一蘊所攝，六智知（ṣaṭ-jñāna-jñeya）除類他心智（prakāra-paracitta-jñāna）、滅智、道智，二識識，欲界遍行及修所斷隨眠隨增。唯香界，一界一處非蘊所攝，非智知，一識識，非隨眠隨增。味界（rasa-dhātu）亦是如此。意界（mano-dhātu），如意處。法界（dharma-dhātu），如法處。眼識界（cakṣur-vijñāna-dhātu），二界一處一蘊所攝，八智知（aṣṭa-jñāna-jñeya）除滅智、道智，一識識，欲界遍行及修所斷隨眠隨增。唯眼識界，一界非處非蘊所攝，非智知，非識識，非隨眠隨增。耳識界（śrotra-vijñāna-dhātu）、身識界（kāya-vijñāna-dhātu）亦是如此。鼻識界（ghrāṇa-vijñāna-dhātu），二界一處一蘊所攝，七智知除類滅智（prakāra-nirodha-jñāna）、道智，一識識，欲界遍行及修所斷隨眠隨增。唯鼻識界，一界非處非蘊所攝，非智知，非識識，非隨眠隨增。舌

【English Translation】 English version Non-knowledge (na-jñāna), known by one consciousness (eka-vijñāna-vijñeya), not accompanied by the arising of latent tendencies (na-anuśaya-samudaya). The taste base (rasāyatana) is also the same. The mind base (mana-āyatana), encompassed by seven elements (sapta-dhātu), one base (eka-āyatana), and one aggregate (eka-skandha), known by nine knowledges (nava-jñāna-jñeya) except for the knowledge of cessation (nirodha-jñāna), known by one consciousness, accompanied by the arising of all latent tendencies. Only the mind base, encompassed by seven elements, one base, and one aggregate, is not known by knowledge, not known by consciousness, and not accompanied by the arising of latent tendencies. The dharma base (dharma-āyatana), encompassed by one element (eka-dhātu), one base (eka-āyatana), and four aggregates (catuḥ-skandha), known by ten knowledges (daśa-jñāna-jñeya), known by one consciousness, accompanied by the arising of all latent tendencies. Only the dharma base, encompassed by one element, one base, and three aggregates, known by one knowledge, namely the knowledge of cessation, not known by consciousness, and not accompanied by the arising of latent tendencies. The eye element (cakṣur-dhātu), encompassed by one element, one base, and one aggregate, known by seven knowledges (sapta-jñāna-jñeya) except for the knowledge of others' minds (paracitta-jñāna), the knowledge of cessation (nirodha-jñāna), and the knowledge of the path (mārga-jñāna), known by one consciousness, accompanied by the arising of latent tendencies that pervade the desire realm (kāma-dhātu-parigraha) and are abandoned through cultivation. Only the eye element, encompassed by one element and one base but not an aggregate, is not known by knowledge, not known by consciousness, and not accompanied by the arising of latent tendencies. The ear element (śrotra-dhātu), nose element (ghrāṇa-dhātu), tongue element (jihvā-dhātu), and body element (kāya-dhātu) are also the same. (missing text in original, cannot translate), encompassed by one element, one base, and one aggregate, known by seven knowledges except for the knowledge of others' minds, the knowledge of cessation, and the knowledge of the path, known by two consciousnesses (dvi-vijñāna-vijñeya), accompanied by the arising of latent tendencies that pervade the desire realm and are abandoned through cultivation. Only (missing text in original, cannot translate), encompassed by one element and one base but not an aggregate, is not known by knowledge, known by one consciousness, and not accompanied by the arising of latent tendencies. The sound element (śabda-dhātu) and touch element (spraṣṭavya-dhātu) are also the same. The smell element (gandha-dhātu), encompassed by one element, one base, and one aggregate, known by six knowledges (ṣaṭ-jñāna-jñeya) except for the knowledge of the types of others' minds (prakāra-paracitta-jñāna), the knowledge of cessation, and the knowledge of the path, known by two consciousnesses, accompanied by the arising of latent tendencies that pervade the desire realm and are abandoned through cultivation. Only the smell element, encompassed by one element and one base but not an aggregate, is not known by knowledge, known by one consciousness, and not accompanied by the arising of latent tendencies. The taste element (rasa-dhātu) is also the same. The mind element (mano-dhātu) is like the mind base. The dharma element (dharma-dhātu) is like the dharma base. The eye consciousness element (cakṣur-vijñāna-dhātu), encompassed by two elements, one base, and one aggregate, known by eight knowledges (aṣṭa-jñāna-jñeya) except for the knowledge of cessation and the knowledge of the path, known by one consciousness, accompanied by the arising of latent tendencies that pervade the desire realm and are abandoned through cultivation. Only the eye consciousness element, encompassed by one element but not a base or an aggregate, is not known by knowledge, not known by consciousness, and not accompanied by the arising of latent tendencies. The ear consciousness element (śrotra-vijñāna-dhātu) and body consciousness element (kāya-vijñāna-dhātu) are also the same. The nose consciousness element (ghrāṇa-vijñāna-dhātu), encompassed by two elements, one base, and one aggregate, known by seven knowledges except for the knowledge of the types of cessation (prakāra-nirodha-jñāna) and the knowledge of the path, known by one consciousness, accompanied by the arising of latent tendencies that pervade the desire realm and are abandoned through cultivation. Only the nose consciousness element, encompassed by one element but not a base or an aggregate, is not known by knowledge, not known by consciousness, and not accompanied by the arising of latent tendencies. Tongue

識界亦爾。意識界，二界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。唯意識界，一界非處非蘊攝，非智知，非識識，非隨眠隨增。眼根，一界一處一蘊攝，七智知除他心滅道智，一識識，欲色界遍行及修所斷隨眠隨增。眼根，一界一處非蘊攝，非智知，非識識，非隨眠隨增。耳、鼻、舌、身根亦爾。女根，一界一處一蘊攝，六智知除類他心滅道智，一識識，欲界遍行及修所斷隨眠隨增。唯女根，非界非處非蘊攝，非智知，非識識，非隨眠隨增。男根亦爾。命根，一界一處一蘊攝，七智知除他心滅道智，一識識，三界遍行及修所斷隨眠隨增。唯命根，非界非處非蘊攝，非智知，非識識，非隨眠隨增。意根，如意處。樂根，一界一處一蘊攝，九智知除滅智，一識識，色界一切，欲界遍行，及修所斷隨眠隨增。唯樂根，非界非處非蘊攝，非智知，非識識，非隨眠隨增。

苦根，一界一處一蘊攝，七智知除類滅道智，一識識，欲界遍行及修所斷隨眠隨增。唯苦根，非界非處非蘊攝，非智知，非識識，非隨眠隨增。喜根，一界一處一蘊攝，九智知除滅智，一識識，色界一切，除欲界無漏緣疑及彼相應無明，諸餘欲界一切隨眠隨增。唯喜根，非界非處非蘊攝，非智知，非識識，非隨眠隨增。憂根，一界一處一蘊攝

【現代漢語翻譯】現代漢語譯本識界也是如此。意識界，兩個界、一個處、一個蘊所包含，九種智慧能夠知曉（識界），除了滅盡智。一種識能夠識別（識界），一切隨眠都隨之增長。唯有意識界，一個界，不是處，也不是蘊所包含，不是智慧所能知曉的，不是識所能識別的，不是隨眠隨之增長的。眼根，一個界、一個處、一個蘊所包含，七種智慧能夠知曉（眼根），除了他心智、滅盡智、道智。一種識能夠識別（眼根），欲界的一切遍行，以及修所斷的隨眠都隨之增長。眼根，一個界、一個處，不是蘊所包含，不是智慧所能知曉的，不是識所能識別的，不是隨眠隨之增長的。耳根、鼻根、舌根、身根也是如此。女根，一個界、一個處、一個蘊所包含，六種智慧能夠知曉（女根），除了類智、他心智、滅盡智、道智。一種識能夠識別（女根），欲界的一切遍行，以及修所斷的隨眠都隨之增長。唯有女根，不是界，不是處，也不是蘊所包含，不是智慧所能知曉的，不是識所能識別的，不是隨眠隨之增長的。男根也是如此。命根，一個界、一個處、一個蘊所包含，七種智慧能夠知曉（命根），除了他心智、滅盡智、道智。一種識能夠識別（命根），三界的一切遍行，以及修所斷的隨眠都隨之增長。唯有命根，不是界，不是處，也不是蘊所包含，不是智慧所能知曉的，不是識所能識別的，不是隨眠隨之增長的。意根，如同意處。樂根，一個界、一個處、一個蘊所包含，九種智慧能夠知曉（樂根），除了滅盡智。一種識能夠識別（樂根），一切（隨眠），欲界的一切遍行，以及修所斷的隨眠都隨之增長。唯有樂根，不是界，不是處，也不是蘊所包含，不是智慧所能知曉的，不是識所能識別的，不是隨眠隨之增長的。苦根，一個界、一個處、一個蘊所包含，七種智慧能夠知曉（苦根），除了類智、滅盡智、道智。一種識能夠識別（苦根），欲界的一切遍行，以及修所斷的隨眠都隨之增長。唯有苦根，不是界，不是處，也不是蘊所包含，不是智慧所能知曉的，不是識所能識別的，不是隨眠隨之增長的。喜根，一個界、一個處、一個蘊所包含，九種智慧能夠知曉（喜根），除了滅盡智。一種識能夠識別（喜根），一切（隨眠），除了欲界的無漏緣疑以及與它相應的無明，其餘欲界的一切隨眠都隨之增長。唯有喜根，不是界，不是處，也不是蘊所包含，不是智慧所能知曉的，不是識所能識別的，不是隨眠隨之增長的。憂根，一個界、一個處、一個蘊所包含

【English Translation】 English version The realm of consciousness is also like that. The realm of consciousness, encompassed by two realms, one base, and one aggregate, is known by nine wisdoms, except for the wisdom of cessation. One consciousness cognizes it, and all latent tendencies increase along with it. Only the realm of consciousness, one realm, not encompassed by a base or an aggregate, is not known by wisdom, not cognized by consciousness, and latent tendencies do not increase along with it. The eye faculty, encompassed by one realm, one base, and one aggregate, is known by seven wisdoms, except for the wisdom of knowing others' minds, the wisdom of cessation, and the wisdom of the path. One consciousness cognizes it, and all pervasive tendencies of the desire realm, as well as latent tendencies to be abandoned through cultivation, increase along with it. The eye faculty, one realm, one base, not encompassed by an aggregate, is not known by wisdom, not cognized by consciousness, and latent tendencies do not increase along with it. The ear, nose, tongue, and body faculties are also like that. The female faculty, encompassed by one realm, one base, and one aggregate, is known by six wisdoms, except for the wisdom of kind, the wisdom of knowing others' minds, the wisdom of cessation, and the wisdom of the path. One consciousness cognizes it, and all pervasive tendencies of the desire realm, as well as latent tendencies to be abandoned through cultivation, increase along with it. Only the female faculty, not encompassed by a realm, a base, or an aggregate, is not known by wisdom, not cognized by consciousness, and latent tendencies do not increase along with it. The male faculty is also like that. The life faculty, encompassed by one realm, one base, and one aggregate, is known by seven wisdoms, except for the wisdom of knowing others' minds, the wisdom of cessation, and the wisdom of the path. One consciousness cognizes it, and all pervasive tendencies of the three realms, as well as latent tendencies to be abandoned through cultivation, increase along with it. Only the life faculty, not encompassed by a realm, a base, or an aggregate, is not known by wisdom, not cognized by consciousness, and latent tendencies do not increase along with it. The mind faculty is like the mind base. The pleasure faculty, encompassed by one realm, one base, and one aggregate, is known by nine wisdoms, except for the wisdom of cessation. One consciousness cognizes it, and all (latent tendencies), all pervasive tendencies of the desire realm, as well as latent tendencies to be abandoned through cultivation, increase along with it. Only the pleasure faculty, not encompassed by a realm, a base, or an aggregate, is not known by wisdom, not cognized by consciousness, and latent tendencies do not increase along with it. The pain faculty, encompassed by one realm, one base, and one aggregate, is known by seven wisdoms, except for the wisdom of kind, the wisdom of cessation, and the wisdom of the path. One consciousness cognizes it, and all pervasive tendencies of the desire realm, as well as latent tendencies to be abandoned through cultivation, increase along with it. Only the pain faculty, not encompassed by a realm, a base, or an aggregate, is not known by wisdom, not cognized by consciousness, and latent tendencies do not increase along with it. The joy faculty, encompassed by one realm, one base, and one aggregate, is known by nine wisdoms, except for the wisdom of cessation. One consciousness cognizes it, and all (latent tendencies), except for doubt associated with the unconditioned and ignorance corresponding to it in the desire realm, all other latent tendencies of the desire realm increase along with it. Only the joy faculty, not encompassed by a realm, a base, or an aggregate, is not known by wisdom, not cognized by consciousness, and latent tendencies do not increase along with it. The sorrow faculty, encompassed by one realm, one base, and one aggregate

，七智知除類滅道智，一識識，欲界一切隨眠隨增。唯憂根，非界非處非蘊攝，非智知，非識識，非隨眠隨增。舍根，一界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。唯舍根，非界非處非蘊攝，非智知，非識識，非隨眠隨增。信根，一界一處一蘊攝，九智知除滅智，一識識，三界遍行及修所斷隨眠隨增。唯信根，非界非處非蘊攝，非智知，非識識，非隨眠隨增。精進、念、定、慧根亦爾。未知當知根，三界二處三蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。唯未知當知根，非界非處非蘊攝，非智知，非識識，非隨眠隨增。已知具知根亦爾。

欲界見苦所斷隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，欲界見苦所斷一切及見集所斷遍行隨眠隨增。唯欲界見苦所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。欲界見集所斷隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，欲界見集所斷一切及見苦所斷遍行隨眠隨增。唯欲界見集所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。欲界見滅所斷隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，除欲界見滅所斷不共無明，諸餘欲界見滅所斷一切及遍行隨眠隨增。唯欲界見滅所斷隨眠，非界非處非蘊攝，非智知，非識識

【現代漢語翻譯】現代漢語譯本：七智（七種智慧）知除類智（Kilezhi，知道種類差別的智慧）、滅道智（ Nirodhadharmatajnana，知道滅盡和道路的智慧），一識（一種意識）識，欲界（Kamadhatu， desire realm）一切隨眠（Anusaya，潛在的煩惱）隨增。唯憂根（Duhkhendriya，憂的根），非界（Dhatu，界）、非處（Ayatana，處）、非蘊（Skandha，蘊）攝，非智知，非識識，非隨眠隨增。舍根（Upekhendriya，舍的根），一界一處一蘊攝，九智知除滅智，一識識，一切隨眠隨增。唯舍根，非界非處非蘊攝，非智知，非識識，非隨眠隨增。信根（Sradhendriya，信的根），一界一處一蘊攝，九智知除滅智，一識識，三界（Trailokya， three realms）遍行（Sarvatraga，普遍存在的）及修所斷（Bhavanaheya，通過修行斷除的）隨眠隨增。唯信根，非界非處非蘊攝，非智知，非識識，非隨眠隨增。精進（Viryendriya，精進）、念（Smrtindriya，念）、定（Samadhindriya，定）、慧根（Prajnendriya，慧的根）亦爾。未知當知根（Anajnatavindriyani，未知當知根），三界二處三蘊攝，七智知除苦集滅智，一識識，非隨眠隨增。唯未知當知根，非界非處非蘊攝，非智知，非識識，非隨眠隨增。已知具知根（Ajnatavindriyani，已知具知根）亦爾。

欲界見苦所斷隨眠（Dukkha-darsana-heya-anusaya，在欲界通過見苦所斷的隨眠），一界一處一蘊攝，七智知除類滅道智，一識識，欲界見苦所斷一切及見集所斷遍行隨眠隨增。唯欲界見苦所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。欲界見集所斷隨眠（Samudaya-darsana-heya-anusaya，在欲界通過見集所斷的隨眠），一界一處一蘊攝，七智知除類滅道智，一識識，欲界見集所斷一切及見苦所斷遍行隨眠隨增。唯欲界見集所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。欲界見滅所斷隨眠（Nirodha-darsana-heya-anusaya，在欲界通過見滅所斷的隨眠），一界一處一蘊攝，七智知除類滅道智，一識識，除欲界見滅所斷不共無明（Asadharana-avidya，不共無明），諸餘欲界見滅所斷一切及遍行隨眠隨增。唯欲界見滅所斷隨眠，非界非處非蘊攝，非智知，非識識

【English Translation】 English version: Seven Wisdoms know and eliminate Kilezhi (knowledge of different kinds), Nirodhadharmatajnana (knowledge of cessation and the path), one consciousness knows, all Anusaya (latent defilements) in Kamadhatu (desire realm) increase. Only Duhkhendriya (the root of sorrow), not included in Dhatu (realm), Ayatana (sense base), or Skandha (aggregate), not known by wisdom, not known by consciousness, no Anusaya increases. Upekhendriya (the root of equanimity), included in one realm, one sense base, one aggregate, known by nine wisdoms except Nirodha-jnana, one consciousness knows, all Anusaya increase. Only Upekhendriya, not included in realm, sense base, or aggregate, not known by wisdom, not known by consciousness, no Anusaya increases. Sradhendriya (the root of faith), included in one realm, one sense base, one aggregate, known by nine wisdoms except Nirodha-jnana, one consciousness knows, Sarvatraga (pervasive) in the three realms (Trailokya) and Bhavanaheya (abandoned by cultivation) Anusaya increase. Only Sradhendriya, not included in realm, sense base, or aggregate, not known by wisdom, not known by consciousness, no Anusaya increases. Viryendriya (effort), Smrtindriya (mindfulness), Samadhindriya (concentration), Prajnendriya (wisdom) are also like this. Anajnatavindriyani (the root of 'I shall know what is not yet known'), included in three realms, two sense bases, three aggregates, seven wisdoms know except Dukkha, Samudaya, Nirodha-jnana, one consciousness knows, no Anusaya increases. Only Anajnatavindriyani, not included in realm, sense base, or aggregate, not known by wisdom, not known by consciousness, no Anusaya increases. Ajnatavindriyani (the root of knowledge) is also like this.

Dukkha-darsana-heya-anusaya (Anusaya abandoned by seeing suffering in the desire realm), included in one realm, one sense base, one aggregate, seven wisdoms know except Kilezhi, Nirodha, and Dharma-jnana, one consciousness knows, all Dukkha-darsana-heya and Samudaya-darsana-heya Sarvatraga Anusaya in the desire realm increase. Only Dukkha-darsana-heya Anusaya in the desire realm, not included in realm, sense base, or aggregate, not known by wisdom, not known by consciousness, no Anusaya increases. Samudaya-darsana-heya-anusaya (Anusaya abandoned by seeing the origin in the desire realm), included in one realm, one sense base, one aggregate, seven wisdoms know except Kilezhi, Nirodha, and Dharma-jnana, one consciousness knows, all Samudaya-darsana-heya and Dukkha-darsana-heya Sarvatraga Anusaya in the desire realm increase. Only Samudaya-darsana-heya Anusaya in the desire realm, not included in realm, sense base, or aggregate, not known by wisdom, not known by consciousness, no Anusaya increases. Nirodha-darsana-heya-anusaya (Anusaya abandoned by seeing cessation in the desire realm), included in one realm, one sense base, one aggregate, seven wisdoms know except Kilezhi, Nirodha, and Dharma-jnana, one consciousness knows, except Asadharana-avidya (uncommon ignorance) abandoned by seeing cessation in the desire realm, all other Nirodha-darsana-heya and Sarvatraga Anusaya in the desire realm increase. Only Nirodha-darsana-heya Anusaya in the desire realm, not included in realm, sense base, or aggregate, not known by wisdom, not known by consciousness

，非隨眠隨增。欲界見道所斷隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，除欲界見道所斷不共無明，諸餘欲界見道所斷一切及遍行隨眠隨增。唯欲界見道所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。欲界修所斷隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，欲界修所斷一切及遍行隨眠隨增。唯欲界修所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。色界見苦所斷隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，色界見苦所斷一切及見集所斷遍行隨眠隨增。唯色界見苦所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。色界見集所斷隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，色界見集所斷一切及見苦所斷遍行隨眠隨增。唯色界見集所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。色界見滅所斷隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，除色界見滅所斷不共無明，諸餘色界見滅所斷一切及遍行隨眠隨增。唯色界見滅所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。色界見道所斷隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，除色界見道所斷不共無明，諸餘無色界見道所斷一切及遍行隨眠隨增。唯色界見道所斷隨眠

【現代漢語翻譯】現代漢語譯本：非隨眠隨增。欲界（Kāmadhātu，指欲界）見道所斷隨眠，一界（指欲界）一處（指欲界）一蘊（指色蘊），七智（指七種智慧）知除類滅道智（指類智、滅智、道智），一識（指意識）識，除欲界見道所斷不共無明（指獨特的無明），其餘欲界見道所斷一切及遍行隨眠隨增。唯欲界見道所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。欲界修所斷隨眠，一界一處一蘊攝，七智知除類滅道智，一識識，欲界修所斷一切及遍行隨眠隨增。唯欲界修所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。見苦所斷隨眠，一界一處一蘊攝，七智知除法滅道智（指法智、滅智、道智），一識識，見苦所斷一切及見集所斷遍行隨眠隨增。唯見苦所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。見集所斷隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，見集所斷一切及見苦所斷遍行隨眠隨增。唯見集所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。見滅所斷隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，除見滅所斷不共無明，其餘見滅所斷一切及遍行隨眠隨增。唯見滅所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。見道所斷隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，除見道所斷不共無明，其餘見道所斷一切及遍行隨眠隨增。唯見道所斷隨眠

【English Translation】 English version: Not all latent tendencies increase accordingly. Latent tendencies severed by the path of seeing in the Desire Realm (Kāmadhātu), are contained within one realm (the Desire Realm), one location (the Desire Realm), and one aggregate (the form aggregate); are known and eliminated by the seven wisdoms, excluding the wisdom of cessation of class and the wisdom of the path; are cognized by one consciousness; excluding the unique ignorance severed by the path of seeing in the Desire Realm; all other latent tendencies severed by the path of seeing in the Desire Realm, both all and pervasive, increase accordingly. Only latent tendencies severed by the path of seeing in the Desire Realm are not contained within a realm, a location, or an aggregate; are not known by wisdom, are not cognized by consciousness, and do not increase accordingly. Latent tendencies severed by cultivation in the Desire Realm are contained within one realm, one location, and one aggregate; are known and eliminated by the seven wisdoms, excluding the wisdom of cessation of class and the wisdom of the path; are cognized by one consciousness; all latent tendencies severed by cultivation in the Desire Realm, both all and pervasive, increase accordingly. Only latent tendencies severed by cultivation in the Desire Realm are not contained within a realm, a location, or an aggregate; are not known by wisdom, are not cognized by consciousness, and do not increase accordingly. Latent tendencies severed by seeing suffering are contained within one realm, one location, and one aggregate; are known and eliminated by the seven wisdoms, excluding the wisdom of cessation of dharma and the wisdom of the path; are cognized by one consciousness; all latent tendencies severed by seeing suffering and pervasive latent tendencies severed by seeing origination increase accordingly. Only latent tendencies severed by seeing suffering are not contained within a realm, a location, or an aggregate; are not known by wisdom, are not cognized by consciousness, and do not increase accordingly. Latent tendencies severed by seeing origination are contained within one realm, one location, and one aggregate; are known and eliminated by the seven wisdoms, excluding the wisdom of cessation of dharma and the wisdom of the path; are cognized by one consciousness; all latent tendencies severed by seeing origination and pervasive latent tendencies severed by seeing suffering increase accordingly. Only latent tendencies severed by seeing origination are not contained within a realm, a location, or an aggregate; are not known by wisdom, are not cognized by consciousness, and do not increase accordingly. Latent tendencies severed by seeing cessation are contained within one realm, one location, and one aggregate; are known and eliminated by the seven wisdoms, excluding the wisdom of cessation of dharma and the wisdom of the path; are cognized by one consciousness; excluding the unique ignorance severed by seeing cessation; all other latent tendencies severed by seeing cessation, both all and pervasive, increase accordingly. Only latent tendencies severed by seeing cessation are not contained within a realm, a location, or an aggregate; are not known by wisdom, are not cognized by consciousness, and do not increase accordingly. Latent tendencies severed by seeing the path are contained within one realm, one location, and one aggregate; are known and eliminated by the seven wisdoms, excluding the wisdom of cessation of dharma and the wisdom of the path; are cognized by one consciousness; excluding the unique ignorance severed by seeing the path; all other latent tendencies severed by seeing the path, both all and pervasive, increase accordingly. Only latent tendencies severed by seeing the path

，非界非處非蘊攝，非智知，非識識，非隨眠隨增。色界修所斷隨眠，一界一處一蘊攝，七智知除法滅道智，一識識，色界修所斷一切及遍行隨眠隨增。唯色界修所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。無色界見苦所斷隨眠，一界一處一蘊攝，六智知除法他心滅道智，一識識，無色界見苦所斷一切及見集所斷遍行隨眠隨增。唯無色界見苦所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。無色界見集所斷隨眠，一界一處一蘊攝，六智知除法他心滅道智，一識識，無色界見集所斷一切及見苦所斷遍行隨眠隨增。唯無色界見集所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。無色界見滅所斷隨眠，一界一處一蘊攝，六智知除法他心滅道智，一識識，除無色界見滅所斷不共無明，諸餘無色界見滅所斷一切及遍行隨眠隨增。唯無色界見滅所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。無色界見道所斷隨眠，一界一處一蘊攝，六智知除法他心滅道智，一識識，除無色界見道所斷不共無明，諸餘無色界見道所斷一切及遍行隨眠隨增。唯無色界見道所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。無色界修所斷隨眠，一界一處一蘊攝，六智知除法他心滅道智，一識識，

【現代漢語翻譯】現代漢語譯本：並非包含于界、處、蘊，並非為智所知，並非為識所識，並非隨逐增長隨眠。修所斷隨眠，包含於一界、一處、一蘊，為七智所知，除了法智、滅智、道智，為一識所識，修所斷的一切以及遍行隨眠隨逐增長。唯有修所斷隨眠，不包含于界、處、蘊，不為智所知，不為識所識，並非隨逐增長隨眠。無見苦所斷隨眠，包含於一界、一處、一蘊，為六智所知，除了法智、他心智、滅智、道智，為一識所識，無見苦所斷的一切以及見集所斷的遍行隨眠隨逐增長。唯有無見苦所斷隨眠，不包含于界、處、蘊，不為智所知，不為識所識，並非隨逐增長隨眠。無見集所斷隨眠，包含於一界、一處、一蘊，為六智所知，除了法智、他心智、滅智、道智，為一識所識，無見集所斷的一切以及見苦所斷的遍行隨眠隨逐增長。唯有無見集所斷隨眠，不包含于界、處、蘊，不為智所知，不為識所識，並非隨逐增長隨眠。無見滅所斷隨眠，包含於一界、一處、一蘊，為六智所知，除了法智、他心智、滅智、道智，為一識所識，除了無見滅所斷的不共無明，其餘無見滅所斷的一切以及遍行隨眠隨逐增長。唯有無見滅所斷隨眠，不包含于界、處、蘊，不為智所知，不為識所識，並非隨逐增長隨眠。無見道所斷隨眠，包含於一界、一處、一蘊，為六智所知，除了法智、他心智、滅智、道智，為一識所識，除了無見道所斷的不共無明，其餘無見道所斷的一切以及遍行隨眠隨逐增長。唯有無見道所斷隨眠，不包含于界、處、蘊，不為智所知，不為識所識，並非隨逐增長隨眠。無修所斷隨眠，包含於一界、一處、一蘊，為六智所知，除了法智、他心智、滅智、道智，為一識所識。

【English Translation】 English version: Not included in the realm (界), base (處), or aggregate (蘊), not known by wisdom (智), not cognized by consciousness (識), not increasing with latent tendencies (隨眠). Latent tendencies severed by cultivation (修所斷隨眠) are included in one realm, one base, and one aggregate, known by seven wisdoms except for Dharma wisdom (法智), cessation wisdom (滅智), and path wisdom (道智), cognized by one consciousness, and all latent tendencies severed by cultivation and pervasive latent tendencies increase with them. Only latent tendencies severed by cultivation are not included in the realm, base, or aggregate, not known by wisdom, not cognized by consciousness, and not increasing with latent tendencies. Latent tendencies severed by not seeing suffering (無見苦所斷隨眠) are included in one realm, one base, and one aggregate, known by six wisdoms except for Dharma wisdom, others' mind wisdom (他心智), cessation wisdom, and path wisdom, cognized by one consciousness, and all latent tendencies severed by not seeing suffering and pervasive latent tendencies severed by seeing arising (見集所斷) increase with them. Only latent tendencies severed by not seeing suffering are not included in the realm, base, or aggregate, not known by wisdom, not cognized by consciousness, and not increasing with latent tendencies. Latent tendencies severed by not seeing arising are included in one realm, one base, and one aggregate, known by six wisdoms except for Dharma wisdom, others' mind wisdom, cessation wisdom, and path wisdom, cognized by one consciousness, and all latent tendencies severed by not seeing arising and pervasive latent tendencies severed by seeing suffering increase with them. Only latent tendencies severed by not seeing arising are not included in the realm, base, or aggregate, not known by wisdom, not cognized by consciousness, and not increasing with latent tendencies. Latent tendencies severed by not seeing cessation (無見滅所斷隨眠) are included in one realm, one base, and one aggregate, known by six wisdoms except for Dharma wisdom, others' mind wisdom, cessation wisdom, and path wisdom, cognized by one consciousness, and except for the uncommon ignorance (不共無明) severed by not seeing cessation, all other latent tendencies severed by not seeing cessation and pervasive latent tendencies increase with them. Only latent tendencies severed by not seeing cessation are not included in the realm, base, or aggregate, not known by wisdom, not cognized by consciousness, and not increasing with latent tendencies. Latent tendencies severed by not seeing the path (無見道所斷隨眠) are included in one realm, one base, and one aggregate, known by six wisdoms except for Dharma wisdom, others' mind wisdom, cessation wisdom, and path wisdom, cognized by one consciousness, and except for the uncommon ignorance severed by not seeing the path, all other latent tendencies severed by not seeing the path and pervasive latent tendencies increase with them. Only latent tendencies severed by not seeing the path are not included in the realm, base, or aggregate, not known by wisdom, not cognized by consciousness, and not increasing with latent tendencies. Latent tendencies severed by not cultivating (無修所斷隨眠) are included in one realm, one base, and one aggregate, known by six wisdoms except for Dharma wisdom, others' mind wisdom, cessation wisdom, and path wisdom, cognized by one consciousness.

無色界修所斷一切及遍行隨眠隨增。唯無色界修所斷隨眠，非界非處非蘊攝，非智知，非識識，非隨眠隨增。

說一切有部品類足論卷第十八

【現代漢語翻譯】現代漢語譯本：所有非修所斷（Ashusuo Duan，非修習所斷）的一切煩惱以及遍行隨眠（Bianxing Suimian，普遍存在的潛在煩惱）都會增長。只有非修所斷的隨眠，不屬於界（Jie，領域）、處（Chu，處所）、蘊（Yun，集合）所包含，不能被智慧所知，不能被意識所識別，也不是隨眠增長的原因。

《說一切有部品類足論》第十八卷

【English Translation】 English version: All afflictions that are not abandoned by cultivation (Ashusuo Duan) and the pervasive latent tendencies (Bianxing Suimian) increase. Only the latent tendencies that are not abandoned by cultivation, are not included in the realms (Jie), bases (Chu), aggregates (Yun), are not known by wisdom, are not cognized by consciousness, and are not the cause of the increase of latent tendencies.

Abhidharmaprakaranapadashastra, Volume 18