T31n1612_大乘五蘊論
大正藏第 31 冊 No. 1612 大乘五蘊論
No. 1612 [cf. No. 1613]
大乘五蘊論一卷
世親菩薩造
三藏法師玄奘奉 詔譯
如薄伽梵略說五蘊：一者、色蘊，二者、受蘊，三者、想蘊，四者、行蘊，五者、識蘊。
云何色蘊？謂四大種及四大種所造諸色。
云何四大種？謂地界、水界、火界、風界。云何地界？謂堅強性。云何水界？謂流濕性。云何火界？謂溫燥性。云何風界？謂輕等動性。
云何四大種所造諸色？謂眼根、耳根、鼻根、舌根、身根，色、聲、香、味、所觸一分、無表色等。
云何眼根？謂色為境清凈色。云何耳根？謂聲為境清凈色。云何鼻根？謂香為境清凈色。云何舌根？謂味為境清凈色。云何身根？謂所觸為境清凈色。
云何為色？謂眼境界，顯色、形色及表色等。云何為聲？謂耳境界，執受大種因聲，非執受大種因聲，俱大種因聲。云何為香？謂鼻境界，好香、惡香、及所餘香。云何為味？謂舌境界，甘味、酢味、鹹味、辛味、苦味、淡味。云何為所觸一分？謂身境界，除四大種余所造觸，滑性、澀性、重性、輕性、冷、饑、渴等。云何名為無表色等？謂有表業及三摩地所生色等
【現代漢語翻譯】 現代漢語譯本 大乘五蘊論
如薄伽梵（Bhagavan，世尊）簡略地說五蘊：一者、色蘊，二者、受蘊，三者、想蘊，四者、行蘊，五者、識蘊。
什麼是色蘊？ 答：是指四大種（地、水、火、風）以及四大種所造的諸色。
什麼是四大種？ 答：是指地界、水界、火界、風界。 什麼是地界？ 答：是指堅硬強固的性質。 什麼是水界？ 答：是指流動濕潤的性質。 什麼是火界？ 答：是指溫暖乾燥的性質。 什麼是風界？ 答：是指輕快運動的性質。
什麼是四大種所造的諸色？ 答：是指眼根、耳根、鼻根、舌根、身根，以及色、聲、香、味、所觸的一部分、無表色等。
什麼是眼根？ 答：是指以色為境界的清凈色。 什麼是耳根？ 答：是指以聲為境界的清凈色。 什麼是鼻根？ 答：是指以香為境界的清凈色。 什麼是舌根？ 答：是指以味為境界的清凈色。 什麼是身根？ 答：是指以所觸為境界的清凈色。
什麼是色？ 答：是指眼根的境界，顯色、形色以及表色等。 什麼是聲？ 答：是指耳根的境界，由執受大種（有情眾生的四大種）產生的聲，非由執受大種產生的聲，以及俱由大種產生的聲。 什麼是香？ 答：是指鼻根的境界，好香、惡香以及其餘的香。 什麼是味？ 答：是指舌根的境界，甘味、酢味（酸味）、鹹味、辛味、苦味、淡味。 什麼是所觸的一部分？ 答：是指身根的境界，除了四大種之外其餘所造的觸，滑性、澀性、重性、輕性、冷、饑、渴等。 什麼是無表色等？ 答：是指有表業以及三摩地（Samadhi，禪定）所生的色等。
【English Translation】 English version The Treatise on the Five Aggregates of Mahayana
As the Bhagavan (世尊, The Blessed One) briefly explained the five aggregates (skandhas): first, the aggregate of form (rupa); second, the aggregate of feeling (vedana); third, the aggregate of perception (samjna); fourth, the aggregate of mental formations (samskara); fifth, the aggregate of consciousness (vijnana).
What is the aggregate of form? It refers to the four great elements (mahabhuta) and the forms derived from the four great elements.
What are the four great elements? They are the earth element, the water element, the fire element, and the wind element. What is the earth element? It is the nature of solidity and strength. What is the water element? It is the nature of flowing and wetness. What is the fire element? It is the nature of warmth and dryness. What is the wind element? It is the nature of lightness and movement.
What are the forms derived from the four great elements? They are the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, as well as form, sound, smell, taste, a portion of the tangible, and non-revealing form (無表色) etc.
What is the eye faculty? It is the pure form that takes form as its object. What is the ear faculty? It is the pure form that takes sound as its object. What is the nose faculty? It is the pure form that takes smell as its object. What is the tongue faculty? It is the pure form that takes taste as its object. What is the body faculty? It is the pure form that takes the tangible as its object.
What is form? It is the object of the eye, including visible form, shape form, and indicative form, etc. What is sound? It is the object of the ear, including sound caused by the great elements that are apprehended (i.e., the four elements of sentient beings), sound caused by the great elements that are not apprehended, and sound caused by both types of great elements. What is smell? It is the object of the nose, including pleasant smell, unpleasant smell, and other smells. What is taste? It is the object of the tongue, including sweet taste, sour taste, salty taste, spicy taste, bitter taste, and bland taste. What is a portion of the tangible? It is the object of the body, including the tangible derived from other than the four great elements, such as smoothness, roughness, heaviness, lightness, cold, hunger, thirst, etc. What is called non-revealing form etc.? It refers to the form arising from indicative karma and Samadhi (三摩地, meditative absorption), etc.
，無見無對。
云何受蘊？謂三領納：一、苦，二、樂，三、不苦不樂。樂謂滅時有和合欲；苦謂生時有乖離欲；不苦不樂謂無二欲。
云何想蘊？謂于境界，取種種相。
云何行蘊？謂除受想，諸餘心法及心不相應行。
云何名為諸餘心法？謂彼諸法與心相應。彼復云何？謂觸、作意、受、想、思；欲、勝解、念、三摩地、慧；信、慚、愧、無貪善根、無瞋善根、無癡善根、精進、輕安、不放逸、舍、不害；貪、瞋、慢、無明、見、疑；忿、恨、覆、惱、嫉、慳、誑、諂、憍、害，無慚、無愧，惛沈、掉舉、不信、懈怠、放逸、忘念、散亂、不正知；惡作、睡眠、尋、伺。
是諸心法：五是遍行，五是別境，十一是善，六是煩惱，余是隨煩惱，四是不決定。
云何為觸？謂三和合分別為性。
云何作意？謂能令心發悟為性。
云何為思？謂于功德過失及俱相違，令心造作，意業為性。
云何為欲？謂于可愛事，希望為性。
云何勝解？謂于決定事，即如所了印可為性。
云何爲念？謂于串習事，令心不忘明記為性。
云何三摩地？謂于所觀事，令心一境不散為性。
云何為慧？謂即于彼擇法為性；或如理所引，或不如理所引，或
【現代漢語翻譯】 現代漢語譯本：無見無對，是指不可見，也沒有對立面。
什麼是受蘊（Vedana-skandha，感受之蘊）？是指三種領納：一、苦（Dukkha，痛苦），二、樂（Sukha，快樂），三、不苦不樂（Adhukkhamasukha，非苦非樂）。樂是指事物滅去時，有想要和合的慾望；苦是指事物產生時，有想要乖離的慾望；不苦不樂是指沒有這兩種慾望。
什麼是想蘊（Samjna-skandha，認知之蘊）？是指對於境界，取種種相。
什麼是行蘊（Samskara-skandha，意志之蘊）？是指除了受蘊和想蘊之外，其餘的心法以及心不相應行。
什麼叫做其餘的心法？是指那些與心相應的法。它們又是什麼呢？是指觸（Sparsha，接觸）、作意（Manasikara，注意）、受（Vedana，感受）、想（Samjna，認知）、思（Chetana，意志）；欲（Chanda，慾望）、勝解（Adhimoksha，勝解）、念（Smriti，正念）、三摩地（Samadhi，禪定）、慧（Prajna，智慧）；信（Shraddha，信仰）、慚（Hri，慚）、愧（Apatrapya，愧）、無貪善根（Allobha，無貪善根）、無瞋善根（Advesha，無瞋善根）、無癡善根（Amoha，無癡善根）、精進（Virya，精進）、輕安（Prashrabdhi，輕安）、不放逸（Apramada，不放逸）、舍（Upeksha，舍）、不害（Avihimsa，不害）；貪（Lobha，貪）、瞋（Dvesha，瞋）、慢（Mana，慢）、無明（Avidya，無明）、見（Drishti，見解）、疑（Vicikitsa，懷疑）；忿（Krodha，忿怒）、恨（Upanaha，怨恨）、覆（Mraksha，隱藏）、惱（Pradasha，惱怒）、嫉（Irshya，嫉妒）、慳（Matsarya，吝嗇）、誑（Shathya，欺騙）、諂（Maya，諂媚）、憍（Mada，驕傲）、害（Vihimsa，傷害），無慚（Ahri，無慚）、無愧（Anapatrapya，無愧），惛沈（Styana，昏沉）、掉舉（Auddhatya，掉舉）、不信（Ashraddha，不信）、懈怠（Kausidya，懈怠）、放逸（Pramada，放逸）、忘念（Mushitasmritita，失念）、散亂（Vikshepa，散亂）、不正知（Asamprajanya，不正知）；惡作（Kaukritya，追悔）、睡眠（Middha，睡眠）、尋（Vitarka，尋）、伺（Vicara，伺）。
這些心法：五種是遍行，五種是別境，十一種是善，六種是煩惱，其餘是隨煩惱，四種是不決定。
什麼是觸（Sparsha，接觸）？是指根、境、識三者和合，以此作為其分別的性質。
什麼是作意（Manasikara，注意）？是指能夠令心發悟，以此作為其性質。
什麼是思（Chetana，意志）？是指對於功德、過失以及俱相違的事物，令心造作，以意業作為其性質。
什麼是欲（Chanda，慾望）？是指對於可愛的事物，希望得到，以此作為其性質。
什麼是勝解（Adhimoksha，勝解）？是指對於已經決定的事情，就如所瞭解的那樣印可，以此作為其性質。
什麼是念（Smriti，正念）？是指對於串習的事情，令心不忘明記，以此作為其性質。
什麼是三摩地（Samadhi，禪定）？是指對於所觀察的事物，令心專注於一境而不散亂，以此作為其性質。
什麼是慧（Prajna，智慧）？是指對於所觀察的事物進行選擇判斷，以此作為其性質；或者是由如理的引導所生，或者是由不如理的引導所生，或者...
English version: 'Without seeing, without opposition' means invisible and without opposites.
What is the Vedana-skandha (aggregate of feeling)? It refers to three kinds of reception: 1. Dukkha (suffering), 2. Sukha (happiness), 3. Adhukkhamasukha (neither suffering nor happiness). 'Happiness' refers to the desire for union when something ceases; 'suffering' refers to the desire for separation when something arises; 'neither suffering nor happiness' refers to the absence of these two desires.
What is the Samjna-skandha (aggregate of perception)? It refers to taking various characteristics of objects.
What is the Samskara-skandha (aggregate of mental formations)? It refers to all mental factors other than Vedana and Samjna, as well as mental factors that are not associated with the mind.
What are the remaining mental factors? They are those dharmas that are associated with the mind. What are they? They are Sparsha (contact), Manasikara (attention), Vedana (feeling), Samjna (perception), Chetana (volition); Chanda (desire), Adhimoksha (resolution), Smriti (mindfulness), Samadhi (concentration), Prajna (wisdom); Shraddha (faith), Hri (shame), Apatrapya (embarrassment), Allobha (non-greed), Advesha (non-hatred), Amoha (non-delusion), Virya (effort), Prashrabdhi (pliancy), Apramada (non-negligence), Upeksha (equanimity), Avihimsa (non-harming); Lobha (greed), Dvesha (hatred), Mana (pride), Avidya (ignorance), Drishti (views), Vicikitsa (doubt); Krodha (anger), Upanaha (resentment), Mraksha (concealment), Pradasha (vexation), Irshya (envy), Matsarya (stinginess), Shathya (deceit), Maya (hypocrisy), Mada (conceit), Vihimsa (harming), Ahri (shamelessness), Anapatrapya (lack of embarrassment), Styana (sloth), Auddhatya (excitement), Ashraddha (lack of faith), Kausidya (laziness), Pramada (negligence), Mushitasmritita (forgetfulness), Vikshepa (distraction), Asamprajanya (non-discernment); Kaukritya (remorse), Middha (sleep), Vitarka (initial thought), Vicara (sustained thought).
Among these mental factors: five are universal, five are object-specific, eleven are wholesome, six are afflictions, the rest are secondary afflictions, and four are indeterminate.
What is Sparsha (contact)? It refers to the coming together of the root, object, and consciousness, and this is its distinguishing characteristic.
What is Manasikara (attention)? It refers to the ability to awaken the mind, and this is its characteristic.
What is Chetana (volition)? It refers to the mind's activity in relation to merit, demerit, and contradictory things, and its characteristic is mental karma.
What is Chanda (desire)? It refers to the hope for desirable things, and this is its characteristic.
What is Adhimoksha (resolution)? It refers to the confirmation of a determined matter, just as it is understood, and this is its characteristic.
What is Smriti (mindfulness)? It refers to the mind's non-forgetting and clear recollection of familiar things, and this is its characteristic.
What is Samadhi (concentration)? It refers to the mind's unwavering focus on a single object of observation, and this is its characteristic.
What is Prajna (wisdom)? It refers to the selective judgment of the object of observation, and this is its characteristic; it can arise from proper guidance, improper guidance, or...
【English Translation】 'Without seeing, without opposition' means invisible and without opposites.
What is the Vedana-skandha (aggregate of feeling)? It refers to three kinds of reception: 1. Dukkha (suffering), 2. Sukha (happiness), 3. Adhukkhamasukha (neither suffering nor happiness). 'Happiness' refers to the desire for union when something ceases; 'suffering' refers to the desire for separation when something arises; 'neither suffering nor happiness' refers to the absence of these two desires.
What is the Samjna-skandha (aggregate of perception)? It refers to taking various characteristics of objects.
What is the Samskara-skandha (aggregate of mental formations)? It refers to all mental factors other than Vedana and Samjna, as well as mental factors that are not associated with the mind.
What are the remaining mental factors? They are those dharmas that are associated with the mind. What are they? They are Sparsha (contact), Manasikara (attention), Vedana (feeling), Samjna (perception), Chetana (volition); Chanda (desire), Adhimoksha (resolution), Smriti (mindfulness), Samadhi (concentration), Prajna (wisdom); Shraddha (faith), Hri (shame), Apatrapya (embarrassment), Allobha (non-greed), Advesha (non-hatred), Amoha (non-delusion), Virya (effort), Prashrabdhi (pliancy), Apramada (non-negligence), Upeksha (equanimity), Avihimsa (non-harming); Lobha (greed), Dvesha (hatred), Mana (pride), Avidya (ignorance), Drishti (views), Vicikitsa (doubt); Krodha (anger), Upanaha (resentment), Mraksha (concealment), Pradasha (vexation), Irshya (envy), Matsarya (stinginess), Shathya (deceit), Maya (hypocrisy), Mada (conceit), Vihimsa (harming), Ahri (shamelessness), Anapatrapya (lack of embarrassment), Styana (sloth), Auddhatya (excitement), Ashraddha (lack of faith), Kausidya (laziness), Pramada (negligence), Mushitasmritita (forgetfulness), Vikshepa (distraction), Asamprajanya (non-discernment); Kaukritya (remorse), Middha (sleep), Vitarka (initial thought), Vicara (sustained thought).
Among these mental factors: five are universal, five are object-specific, eleven are wholesome, six are afflictions, the rest are secondary afflictions, and four are indeterminate.
What is Sparsha (contact)? It refers to the coming together of the root, object, and consciousness, and this is its distinguishing characteristic.
What is Manasikara (attention)? It refers to the ability to awaken the mind, and this is its characteristic.
What is Chetana (volition)? It refers to the mind's activity in relation to merit, demerit, and contradictory things, and its characteristic is mental karma.
What is Chanda (desire)? It refers to the hope for desirable things, and this is its characteristic.
What is Adhimoksha (resolution)? It refers to the confirmation of a determined matter, just as it is understood, and this is its characteristic.
What is Smriti (mindfulness)? It refers to the mind's non-forgetting and clear recollection of familiar things, and this is its characteristic.
What is Samadhi (concentration)? It refers to the mind's unwavering focus on a single object of observation, and this is its characteristic.
What is Prajna (wisdom)? It refers to the selective judgment of the object of observation, and this is its characteristic; it can arise from proper guidance, improper guidance, or...
俱非所引。
云何為信？謂于業果諸諦寶中，極正符順，心凈為性。
云何為慚？謂自增上，及法增上，于所作罪羞恥為性。
云何為愧？謂世增上，于所作罪羞恥為性。
云何無貪？謂貪對治，令深厭患無著為性。
云何無瞋？謂瞋對治，以慈為性。
云何無癡？謂癡對治，以其如實正行為性。
云何精進？謂懈怠對治，心於善品勇悍為性。
云何輕安？謂粗重對治，身心調暢堪能為性。
云何不放逸？謂放逸對治，即是無貪乃至精進。依止此故，舍不善法及即修彼對治善法。
云何為舍？謂即無貪乃至精進。依止此故，獲得所有心平等性，心正直性，心無發悟性。又由此故，于已除遣染污法中，無染安住。
云何不害？謂害對治，以悲為性。
云何為貪？謂於五取蘊染愛耽著為性。
云何為瞋？謂于有情樂作損害為性。
云何為慢？所謂七慢：一、慢，二、過慢，三、慢過慢，四、我慢，五、增上慢，六、卑慢，七、邪慢。云何慢？謂於劣計己勝、或於等計己等，心高舉為性。云何過慢？謂于等計己勝、或於勝計己等，心高舉為性。云何慢過慢？謂于勝計己勝，心高舉為性。云何我慢？謂於五取蘊隨觀為我或為我所，心
【現代漢語翻譯】 現代漢語譯本： 都不是（先前）所引用的。
什麼是信？是指對於業果、諸諦（satya，真理）、寶（ratna，珍寶）等，極其正確地符合順應，以內心清凈為體性。
什麼是慚？是指自己增上，以及法增上，對於所作的罪惡感到羞恥為體性。
什麼是愧？是指世間增上，對於所作的罪惡感到羞恥為體性。
什麼是無貪？是指貪的對治，使人深深厭惡貪慾，以沒有執著為體性。
什麼是無瞋？是指瞋的對治，以慈悲為體性。
什麼是無癡？是指癡的對治，以如實地正確行為為體性。
什麼是精進？是指懈怠的對治，使內心對於善法勇猛精進為體性。
什麼是輕安？是指粗重的對治，使身心調和暢適，堪能修行為體性。
什麼是不放逸？是指放逸的對治，就是無貪乃至精進。依靠這些，捨棄不善之法，並且修習這些對治的善法。
什麼是舍？是指就是無貪乃至精進。依靠這些，獲得所有的心平等性，心正直性，心無發動性。又因為這些，對於已經去除的染污法中，能夠無染地安住。
什麼是不害？是指害的對治，以悲憫為體性。
什麼是貪？是指對於五取蘊（pañca-upādānakkhandha，構成個體存在的五種要素，即色、受、想、行、識）的染愛耽著為體性。
什麼是瞋？是指對於有情眾生，喜歡作損害為體性。
什麼是慢？是指七種慢：一、慢（māna），二、過慢（atimāna），三、慢過慢（mānātimāna），四、我慢（asmimāna），五、增上慢（adhimāna），六、卑慢（avamāna），七、邪慢（micchāmāna）。什麼是慢？是指對於不如自己的人，認為自己勝過他們；或者對於和自己相等的人，認為自己和他們相等，內心高舉為體性。什麼是過慢？是指對於和自己相等的人，認為自己勝過他們；或者對於勝過自己的人，認為自己和他們相等，內心高舉為體性。什麼是慢過慢？是指對於勝過自己的人，認為自己勝過他們，內心高舉為體性。什麼是我慢？是指對於五取蘊，隨順觀察認為是『我』或者『我所』，內心
【English Translation】 English version: Neither are these the ones previously cited.
What is faith (śraddhā)? It refers to the utmost correct conformity and compliance with karma and its results, the Noble Truths (satya), and the Jewels (ratna), with purity of mind as its characteristic.
What is shame (hrī)? It refers to self-respect and respect for the Dharma (law), with shame for one's own misdeeds as its characteristic.
What is embarrassment (apatrāpya)? It refers to respect for the world, with shame for one's own misdeeds as its characteristic.
What is non-greed (alobha)? It is the antidote to greed, causing deep aversion and non-attachment as its characteristic.
What is non-hatred (adveṣa)? It is the antidote to hatred, with loving-kindness (maitrī) as its characteristic.
What is non-delusion (amoha)? It is the antidote to delusion, with acting truthfully and correctly as its characteristic.
What is diligence (vīrya)? It is the antidote to laziness, with the mind being courageous and energetic towards virtuous qualities as its characteristic.
What is pliancy (praśrabdhi)? It is the antidote to unwieldiness, with body and mind being harmonized and capable as its characteristic.
What is non-negligence (apramāda)? It is the antidote to negligence, which is non-greed, and so on, up to diligence. Relying on this, one abandons unwholesome dharmas and cultivates the wholesome dharmas that are their antidotes.
What is equanimity (upekṣā)? It is precisely non-greed, and so on, up to diligence. Relying on this, one obtains the equality of mind, the uprightness of mind, and the non-arousal of mind. Furthermore, because of this, one dwells without defilement in the defiled dharmas that have already been removed.
What is non-harming (avihiṃsā)? It is the antidote to harming, with compassion (karuṇā) as its characteristic.
What is greed (lobha)? It refers to the attachment and clinging to the five aggregates of clinging (pañca-upādānakkhandha) as its characteristic.
What is hatred (dveṣa)? It refers to the desire to inflict harm on sentient beings as its characteristic.
What is pride (māna)? It refers to the seven types of pride: 1. Pride (māna), 2. Excessive pride (atimāna), 3. Pride beyond pride (mānātimāna), 4. Conceit (asmimāna), 5. Superiority pride (adhimāna), 6. Inferiority pride (avamāna), 7. Wrong pride (micchāmāna). What is pride? It refers to the mind being haughty, thinking oneself superior to those who are inferior, or thinking oneself equal to those who are equal. What is excessive pride? It refers to the mind being haughty, thinking oneself superior to those who are equal, or thinking oneself equal to those who are superior. What is pride beyond pride? It refers to the mind being haughty, thinking oneself superior to those who are superior. What is conceit? It refers to the mind
高舉為性。云何增上慢？謂于未得增上殊勝所證法中謂我已得，心高舉為性。云何卑慢？謂于多分殊勝計己少分，下劣心高舉為性。云何邪慢？謂實無德計己有德，心高舉為性。
云何無明？謂于業果及諦寶中無智為性。此復二種，所謂俱生、分別所起。又欲纏貪、瞋及欲纏無明，名三不善根，謂貪不善根、瞋不善根、癡不善根。
云何為見？所謂五見：一、薩迦耶見，二、邊執見，三、邪見，四、見取，五、戒禁取。云何薩迦耶見？謂於五取蘊隨觀為我或為我所，染污慧為性。云何邊執見？謂即由彼增上力故，隨觀為常或復為斷，染污慧為性。云何邪見？謂或謗因或復謗果、或謗作用或壞善事，染污慧為性。云何見取？謂即於三見及彼所依諸蘊，隨觀為最為上為勝為極，染污慧為性。云何戒禁取？謂于戒禁及彼所依諸蘊，隨觀為清凈為解脫為出離，染污慧為性。云何為疑？謂于諦等猶豫為性。諸煩惱中，后三見及疑唯分別起，余通俱生及分別起。
云何為忿？謂遇現前不饒益事心損惱為性。
云何為恨？謂結怨不捨為性。
云何為覆？謂于自罪覆藏為性。
云何為惱？謂發暴惡言尤蛆為性。
云何為嫉？謂於他盛事心妒為性。
云何為慳？謂施相違心吝為性。
云何為誑？謂為誑他詐現不實事為性。
云何為諂？謂覆藏自過方便所攝心曲為性。
云何為憍？謂于自盛事染著倨傲心恃為性。
云何為害？謂于諸有情損惱為性。
云何無慚？謂于所作罪不自羞恥為性。
云何無愧？謂于所作罪不羞恥他為性。
云何惛沈？謂心不調暢無所堪能矇昧為性。
云何掉舉？謂心不寂靜為性。
云何不信？謂信所對治，于業果等不正信順，心不清凈為性。
云何懈怠？謂精進所治，于諸善品心不勇猛為性。
云何放逸？謂即由貪瞋癡懈怠故，于諸煩惱心不防護，于諸善品不能修習為性。
云何失念？謂染污念，于諸善法不能明記為性。
云何散亂？謂貪瞋癡分心流蕩為性。
云何不正知？謂于身語意現前行中不正依住為性。
云何惡作？謂心變悔為性。
云何睡眠？謂不自在轉心極昧略為性。
云何為尋？謂能尋求意言分別思慧差別令心粗為性。云何為伺？謂能伺察意言分別思慧差別令心細為性。
云何心不相應行？謂依色、心、心法分位，但假建立，不可施設決定異性及不異性。彼復云何？謂得、無想等至、滅盡等至、無想所有、命根、眾同分、生、老、住、無常
【現代漢語翻譯】 現代漢語譯本 什麼是誑（kuáng，欺騙）？ 意思是欺騙他人，虛假地展現不真實的事情，以此為特性。 什麼是諂（chǎn，諂媚）？ 意思是掩蓋自己的過錯，用各種手段來達到目的，內心奸詐，以此為特性。 什麼是憍（jiāo，驕傲）？ 意思是對於自己擁有的優勢或成就，產生迷戀和執著，表現出傲慢和自恃，以此為特性。 什麼是害？ 意思是對於一切有情眾生，造成損害和惱亂，以此為特性。 什麼是無慚（wú cán，不知羞恥）？ 意思是對於自己所做的罪惡，不感到羞恥，以此為特性。 什麼是無愧（wú kuì，不顧及他人感受）？ 意思是對於自己所做的罪惡，不顧及他人的感受，不感到羞恥，以此為特性。 什麼是惛沈（hūn chén，昏沉）？ 意思是內心不調和，沒有能力去做任何事情，處於矇昧的狀態，以此為特性。 什麼是掉舉（diào jǔ，掉舉）？ 意思是內心不能安定平靜，以此為特性。 什麼是不信（bù xìn，不相信）？ 意思是與『信』相對立，對於業果等不正確地信順，內心不清凈，以此為特性。 什麼是懈怠（xiè dài，懈怠）？ 意思是與精進相對立，對於各種善行，內心不勇猛精進，以此為特性。 什麼是放逸（fàng yì，放逸）？ 意思是由於貪、嗔、癡和懈怠，對於各種煩惱不能防護，對於各種善行不能修習，以此為特性。 什麼是失念（shī niàn，失念）？ 意思是受到染污的念頭，對於各種善法不能清楚地憶念，以此為特性。 什麼是散亂（sàn luàn，散亂）？ 意思是由於貪、嗔、癡而導致心意分散，四處流蕩，以此為特性。 什麼是不正知（bù zhèng zhī，不正知）？ 意思是對於身、語、意當下的行為，不能正確地安住，以此為特性。 什麼是惡作（è zuò，追悔）？ 意思是內心產生後悔，以此為特性。 什麼是睡眠（shuì mián，睡眠）？ 意思是不能自主地運轉心念，心識極度昏昧，以此為特性。 什麼是尋（xún，尋）？ 意思是能夠尋求，通過意念言語的分別思量，使心變得粗糙，以此為特性。什麼是伺（sì，伺）？ 意思是能夠伺察，通過意念言語的分別思量，使心變得細微，以此為特性。 什麼是心不相應行（xīn bù xiāng yìng xíng，心不相應行）？ 意思是依附於色、心、心法而存在，只是假立的概念，不能確定其與色、心、心法是相同還是不同的性質。這些又是什麼呢？包括得（dé，獲得）、無想定（wú xiǎng dìng，無想定）、滅盡定（miè jìn dìng，滅盡定）、無想所有（wú xiǎng suǒ yǒu，無想所有）、命根（mìng gēn，命根）、眾同分（zhòng tóng fēn，眾同分）、生（shēng，生）、老（lǎo，老）、住（zhù，住）、無常（wú cháng，無常）。
【English Translation】 English version What is deception (誑, kuáng)? It means deceiving others, falsely presenting untrue things as its characteristic. What is flattery (諂, chǎn)? It means concealing one's own faults, using various means to achieve one's goals, with a treacherous heart, as its characteristic. What is arrogance (憍, jiāo)? It means being infatuated and attached to one's own advantages or achievements, showing arrogance and self-reliance, as its characteristic. What is harm? It means causing damage and annoyance to all sentient beings, as its characteristic. What is shamelessness (無慚, wú cán)? It means not feeling ashamed of the sins one has committed, as its characteristic. What is disregard for others (無愧, wú kuì)? It means not considering the feelings of others for the sins one has committed, not feeling ashamed, as its characteristic. What is dullness (惛沈, hūn chén)? It means that the mind is not harmonious, unable to do anything, in a state of ignorance, as its characteristic. What is restlessness (掉舉, diào jǔ)? It means that the mind cannot be stable and peaceful, as its characteristic. What is disbelief (不信, bù xìn)? It means being opposed to 'faith,' not correctly believing in karma and its results, the mind is not pure, as its characteristic. What is laziness (懈怠, xiè dài)? It means being opposed to diligence, not being brave and diligent in various good deeds, as its characteristic. What is negligence (放逸, fàng yì)? It means that due to greed, hatred, delusion, and laziness, one cannot protect against various afflictions, and cannot cultivate various good deeds, as its characteristic. What is forgetfulness (失念, shī niàn)? It means that the mind is contaminated, unable to clearly remember various good dharmas, as its characteristic. What is distraction (散亂, sàn luàn)? It means that the mind is scattered and wandering due to greed, hatred, and delusion, as its characteristic. What is incorrect knowledge (不正知, bù zhèng zhī)? It means that one cannot correctly abide in the present actions of body, speech, and mind, as its characteristic. What is regret (惡作, è zuò)? It means that the mind produces regret, as its characteristic. What is sleep (睡眠, shuì mián)? It means that one cannot autonomously operate the mind, and the consciousness is extremely dull, as its characteristic. What is seeking (尋, xún)? It means being able to seek, making the mind coarse through the discrimination and thought of mental language, as its characteristic. What is examining (伺, sì)? It means being able to examine, making the mind subtle through the discrimination and thought of mental language, as its characteristic. What are the non-associated formations of mind (心不相應行, xīn bù xiāng yìng xíng)? It means that they exist depending on form, mind, and mental dharmas, and are merely conceptual constructs. It cannot be determined whether their nature is the same or different from form, mind, and mental dharmas. What are these? They include attainment (得, dé), non-perception samadhi (無想定, wú xiǎng dìng), cessation samadhi (滅盡定, miè jìn dìng), the state of non-perception (無想所有, wú xiǎng suǒ yǒu), life force (命根, mìng gēn), commonality of beings (眾同分, zhòng tóng fēn), birth (生, shēng), aging (老, lǎo), duration (住, zhù), and impermanence (無常, wú cháng).
、名身、句身、文身、異生性如是等類。
云何為得？謂若獲若成就。此復三種，謂若種子、若自在、若現前，如其所應。
云何無想等至？謂已離遍凈貪、未離上貪，由出離想作意為先，不恒現行心心法滅為性。
云何滅盡等至？謂已離無所有處貪，從第一有更求勝進，由止息想作意為先，不恒現行及恒行一分心心法滅為性。
云何無想所有？謂無想等至果。無想有情天中生已，不恒現行心心法滅為性。
云何命根？謂于眾同分中，先業所引，住時決定為性。
云何眾同分？謂諸有情自類相似為性。
云何為生？謂于眾同分中，諸行本無今有為性。
云何為老？謂即如是諸行相續變異為性。
云何為住？謂即如是諸行相續隨轉為性。
云何無常？謂即如是諸行相續謝滅為性。
云何名身？謂諸法自性增語為性。
云何句身？謂諸法差別增語為性。
云何文身？謂諸字為性，以能表彰前二種故；亦名為顯，由與名句為所依止顯了義故；亦名為字，非差別門所變易故。云何異生性？謂于諸聖法不得為性。如是等類已說行蘊。
云何識蘊？謂于所緣境了別為性。亦名心意，由採集故、意所攝故。最勝心者，謂阿賴耶識。何以故？
【現代漢語翻譯】 現代漢語譯本 名身（nāma-kāya，名稱的集合）、句身（vākya-kāya，句子的集合）、文身（vyañjana-kāya，文字的集合）、異生性（prthag-janatva，凡夫的性質）等等，都屬於此類。
什麼叫做『得』？就是獲得或成就。這又有三種情況：種子得、自在得、現前得，根據具體情況而定。
什麼叫做無想定（asaṃjñā-samāpatti，一種禪定狀態）？是指已經脫離了遍凈天（Śubhakṛtsna，色界天第三禪天）的貪慾，但還沒有脫離更高層次的貪慾，以出離想的作意為先導，不恒常生起的心和心所法滅盡為特徵。
什麼叫做滅盡定（nirodha-samāpatti，一種禪定狀態）？是指已經脫離了無所有處（ākiṃcanyāyatana，無色界天第三禪天）的貪慾，從第一有（bhava，存在）中更進一步尋求提升，以止息想的作意為先導，不恒常生起以及恒常生起的一部分心和心所法滅盡為特徵。
什麼叫做無想所有（asaṃjñika，無想的狀態）？是指無想定（asaṃjñā-samāpatti）的果報。在無想有情天（Asaṃjñasattva，色界天第四禪天）中出生后，不恒常生起的心和心所法滅盡為特徵。
什麼叫做命根（jīvitendriya，生命的根源）？是指在眾同分（nikāya-sabhāga，同類眾生的集合）中，由先前的業力所牽引，住留時間決定的性質。
什麼叫做眾同分（nikāya-sabhāga）？是指所有有情眾生，以各自類別相似為特徵。
什麼叫做生（jāti，出生）？是指在眾同分（nikāya-sabhāga）中，諸行（saṃskṛta，有為法）原本沒有現在產生的性質。
什麼叫做老（jarā，衰老）？是指像這樣諸行（saṃskṛta）相續變化衰敗的性質。
什麼叫做住（sthiti，住留）？是指像這樣諸行（saṃskṛta）相續隨順流轉的性質。
什麼叫做無常（anitya，無常）？是指像這樣諸行（saṃskṛta）相續消謝滅亡的性質。
什麼叫做名身（nāma-kāya）？是指諸法（dharma，事物）自性的增語為特徵。
什麼叫做句身（vākya-kāya）？是指諸法（dharma）差別的增語為特徵。
什麼叫做文身（vyañjana-kāya）？是指諸字為特徵，因為它能夠表達前兩種（名身和句身）；也叫做『顯』，因為它與名句（nāma-vākya）作為所依止，顯明瞭意義；也叫做『字』，因為它不是差別之門所改變的。 什麼叫做異生性（prthag-janatva）？是指對於諸聖法（ārya-dharma，聖者的法）不得的性質。像這樣等等已經說完了行蘊（saṃskāra-skandha，行蘊）。
什麼叫做識蘊（vijñāna-skandha，識蘊）？是指對於所緣境（ālambana，所認識的對象）的了別為特徵。也叫做心（citta，心）、意（manas，意），因為有采集的作用，以及被意所統攝的緣故。最殊勝的心，是指阿賴耶識（ālayavijñāna，阿賴耶識）。為什麼呢？
【English Translation】 English version Name-aggregate (nāma-kāya), sentence-aggregate (vākya-kāya), word-aggregate (vyañjana-kāya), the nature of being an ordinary being (prthag-janatva), and so on, belong to this category.
What is 『attainment』? It means obtaining or accomplishing. This has three aspects: seed attainment, mastery attainment, and present attainment, as appropriate.
What is the cessation-of-perception samādhi (asaṃjñā-samāpatti)? It refers to having abandoned the desire for the Pure Abode (Śubhakṛtsna, the third dhyāna heaven in the Form Realm) but not yet abandoned the desire for higher realms, preceded by the intention of renunciation, with the characteristic of the cessation of mind and mental factors that do not constantly arise.
What is the cessation samādhi (nirodha-samāpatti)? It refers to having abandoned the desire for the Realm of Nothingness (ākiṃcanyāyatana, the third formless realm), seeking further advancement from the first existence (bhava), preceded by the intention of cessation, with the characteristic of the cessation of mind and mental factors that do not constantly arise and a portion of those that constantly arise.
What is the state of being without perception (asaṃjñika)? It is the result of the cessation-of-perception samādhi (asaṃjñā-samāpatti). Having been born in the Heaven of Non-Perception (Asaṃjñasattva, the fourth dhyāna heaven in the Form Realm), it is characterized by the cessation of mind and mental factors that do not constantly arise.
What is the life faculty (jīvitendriya)? It refers to the nature of the duration of existence, determined by prior karma, within the collection of beings of the same kind (nikāya-sabhāga).
What is the collection of beings of the same kind (nikāya-sabhāga)? It refers to all sentient beings, characterized by similarity within their own category.
What is birth (jāti)? It refers to the nature of the arising of phenomena (saṃskṛta) that were originally non-existent within the collection of beings of the same kind (nikāya-sabhāga).
What is aging (jarā)? It refers to the nature of the continuous change and decay of such phenomena (saṃskṛta).
What is duration (sthiti)? It refers to the nature of the continuous flow and transformation of such phenomena (saṃskṛta).
What is impermanence (anitya)? It refers to the nature of the continuous cessation and extinction of such phenomena (saṃskṛta).
What is the name-aggregate (nāma-kāya)? It is characterized by the verbal expression of the self-nature of phenomena (dharma).
What is the sentence-aggregate (vākya-kāya)? It is characterized by the verbal expression of the distinctions of phenomena (dharma).
What is the word-aggregate (vyañjana-kāya)? It is characterized by letters, because it can express the previous two (name-aggregate and sentence-aggregate); it is also called 『manifestation』 because it relies on name and sentence (nāma-vākya) as its basis, making the meaning clear; it is also called 『letter』 because it is not altered by the gate of distinctions. What is the nature of being an ordinary being (prthag-janatva)? It is characterized by the non-attainment of the noble dharmas (ārya-dharma). Thus, the aggregate of mental formations (saṃskāra-skandha) has been explained.
What is the consciousness aggregate (vijñāna-skandha)? It is characterized by the discernment of the object of cognition (ālambana). It is also called mind (citta) and intellect (manas), because it has the function of accumulation and is governed by the intellect. The most supreme mind is the storehouse consciousness (ālayavijñāna). Why is that?
由此識中諸行種子皆採集故。又此行緣不可分別，前後一類相續隨轉。又由此故，從滅盡等至、無想等至、無想所有起者，了別境名轉識還生，待所緣緣差別轉故、數數間斷還復轉故、又令生死流轉旋還故。阿賴耶識者，謂能攝藏一切種子故，又能攝藏我慢相故，又復緣身為境界故。即此亦名阿陀那識，能執持身故。最勝意者，謂緣阿賴耶識為境，恒與我癡、我見、我慢及我愛等相應之識，前後一類相續隨轉，除阿羅漢果及與聖道滅盡等至現在前位。
問：「以何義故說名為蘊？」
答：「以積聚義說名為蘊。謂世相續品類趣處差別色等總略攝故。」
復有十二處，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。眼等五處及色聲香味處，如前已釋。言觸處者，謂四大種及前所說所觸一分。言意處者，即是識蘊。言法處者，謂受想行蘊無表色等及與無為。
云何無為？謂虛空無為、非擇滅無為、擇滅無為及真如等。云何虛空？謂若容受諸色。云何非擇滅？謂若滅非離系。此復云何？謂離煩惱對治而諸蘊畢竟不生。云何擇滅？謂若滅是離系。此復云何？謂由煩惱對治故諸蘊畢竟不生。云何真如？謂諸法法性、法無我性。
問：「以何義故名為處耶？」
答：「
【現代漢語翻譯】 現代漢語譯本： 由此可知，阿賴耶識（Ālaya-vijñāna，能儲存一切種子識的根本識）中諸行（karma，行為）的種子都被收集儲藏。並且，這些行（karma）的因緣是不可分割的，它們前後相續，持續流轉。也正因為如此，從滅盡定（Nirodha-samāpatti，一種高級禪定狀態）、無想定（Asañjñā-samāpatti，一種禪定狀態）以及從無想有（意識不存在的狀態）中出來的人，能夠了別境界的轉識（pravṛtti-vijñāna，轉變識）重新產生，這是因為所緣緣（ālambana-pratyaya，認識對像）的差別而轉變，並且因為數數間斷又重新轉變。這也使得生死輪迴流轉往復。阿賴耶識（Ālaya-vijñāna）之所以名為阿賴耶識，是因為它能夠攝藏一切種子，也能夠攝藏我慢之相，並且以自身為境界。它也被稱為阿陀那識（Ādāna-vijñāna，執持識），因為它能執持身體。最勝意（kliṣṭa-manas，染污意）是指以阿賴耶識（Ālaya-vijñāna）為境界，恒常與我癡（ātma-moha，對自我的愚癡）、我見（ātma-dṛṣṭi，對自我的錯誤見解）、我慢（ātma-māna，對自我的傲慢）以及我愛（ātma-sneha，對自我的貪愛）等相應的識，它前後相續，持續流轉，除非是阿羅漢果（Arhat，斷盡煩惱的聖者）以及聖道滅盡定（Nirodha-samāpatti）現前的時候。
問：『因為什麼意義而被稱為蘊（skandha，五蘊，構成個體經驗的要素）呢？』
答：『因為積聚的意義而被稱為蘊（skandha）。這是因為世間相續的品類、趣處、差別、色（rūpa，物質）等等都被總括攝藏的緣故。』
還有十二處（āyatana，感官與對像），即眼處（cakṣu-āyatana，眼根）、色處（rūpa-āyatana，顏色和形狀），耳處（śrotra-āyatana，耳根）、聲處（śabda-āyatana，聲音），鼻處（ghrāṇa-āyatana，鼻根）、香處（gandha-āyatana，氣味），舌處（jihvā-āyatana，舌根）、味處（rasa-āyatana，味道），身處（kāya-āyatana，身體）、觸處（spraṣṭavya-āyatana，觸覺），意處（manas-āyatana，意根）、法處（dharma-āyatana，心理對像）。眼等五處以及色聲香味處，如前面已經解釋過。所說的觸處（spraṣṭavya-āyatana），是指四大種（mahābhūta，地、水、火、風）以及前面所說的所觸的一部分。所說的意處（manas-āyatana），就是識蘊（vijñāna-skandha）。所說的法處（dharma-āyatana），是指受蘊（vedanā-skandha）、想蘊（saṃjñā-skandha）、行蘊（saṃskāra-skandha）、無表色（avijñapti-rūpa，不可見的物質）等等以及無為法（asaṃskṛta-dharma）。
什麼是無為法（asaṃskṛta-dharma）？是指虛空無為（ākāśa-asaṃskṛta，不受條件限制的虛空）、非擇滅無為（apratisaṃkhyā-nirodha-asaṃskṛta，不通過智慧選擇而達到的寂滅）、擇滅無為（pratisaṃkhyā-nirodha-asaṃskṛta，通過智慧選擇而達到的寂滅）以及真如（tathatā，事物的真實本性）等等。什麼是虛空（ākāśa）？是指能夠容納諸色的。什麼是非擇滅（apratisaṃkhyā-nirodha）？是指不通過離系（visamyoga，脫離束縛）而達到的寂滅。這又是什麼呢？是指不通過煩惱的對治，而諸蘊（skandha）畢竟不生。什麼是擇滅（pratisaṃkhyā-nirodha）？是指通過離系（visamyoga）而達到的寂滅。這又是什麼呢？是指由於煩惱的對治，所以諸蘊（skandha）畢竟不生。什麼是真如（tathatā）？是指諸法的法性（dharma-dhātu，事物本來的性質）、法無我性（dharma-nairātmya，事物沒有獨立不變的自性）。
問：『因為什麼意義而被稱為處（āyatana）呢？』
答：
【English Translation】 English version: Thus, it is known that in the Ālaya-vijñāna (storehouse consciousness, the fundamental consciousness that stores all seeds of actions), the seeds of all karmas (actions) are collected and stored. Furthermore, the conditions for these karmas are inseparable, continuously flowing and transforming in a consistent sequence. It is also because of this that those who arise from Nirodha-samāpatti (cessation attainment, an advanced meditative state), Asañjñā-samāpatti (non-perception attainment, a meditative state), and the state of non-perception, the pravṛtti-vijñāna (evolving consciousness) that distinguishes objects is reborn, because of the difference in ālambana-pratyaya (object-condition, the object of cognition), and because it transforms intermittently and repeatedly. This also causes the cycle of birth and death to flow and return. The Ālaya-vijñāna is named Ālaya-vijñāna because it can store all seeds, and also because it can store the aspect of self-conceit, and also because it takes itself as its object. It is also called Ādāna-vijñāna (clinging consciousness) because it can hold the body. The kliṣṭa-manas (afflicted mind) refers to the consciousness that takes the Ālaya-vijñāna as its object, and is constantly associated with ātma-moha (self-delusion, ignorance about the self), ātma-dṛṣṭi (self-view, wrong view about the self), ātma-māna (self-conceit, arrogance about the self), and ātma-sneha (self-love, attachment to the self), etc. It continuously flows and transforms in a consistent sequence, except when the Arhat (one who has extinguished all afflictions) fruit and the Nirodha-samāpatti of the holy path are present.
Question: 'For what reason is it called a skandha (aggregate, the elements that constitute individual experience)?'
Answer: 'It is called a skandha (aggregate) because of the meaning of accumulation. This is because the categories, destinations, differences, rūpa (matter), etc., of the continuous world are all collectively contained.'
There are also twelve āyatanas (sense fields, bases of cognition), namely cakṣu-āyatana (eye base), rūpa-āyatana (form base), śrotra-āyatana (ear base), śabda-āyatana (sound base), ghrāṇa-āyatana (nose base), gandha-āyatana (odor base), jihvā-āyatana (tongue base), rasa-āyatana (taste base), kāya-āyatana (body base), spraṣṭavya-āyatana (touch base), manas-āyatana (mind base), dharma-āyatana (dharma base). The five bases of eye, ear, nose, tongue, and body, as well as the bases of form, sound, smell, and taste, have been explained previously. The so-called spraṣṭavya-āyatana (touch base) refers to the four mahābhūtas (great elements: earth, water, fire, wind) and a portion of what was previously mentioned as touch. The so-called manas-āyatana (mind base) is the vijñāna-skandha (consciousness aggregate). The so-called dharma-āyatana (dharma base) refers to the vedanā-skandha (feeling aggregate), saṃjñā-skandha (perception aggregate), saṃskāra-skandha (volition aggregate), avijñapti-rūpa (non-manifest matter), etc., and asaṃskṛta-dharma (unconditioned dharmas).
What are asaṃskṛta-dharmas (unconditioned dharmas)? They refer to ākāśa-asaṃskṛta (unconditioned space), apratisaṃkhyā-nirodha-asaṃskṛta (unconditioned cessation through non-discrimination), pratisaṃkhyā-nirodha-asaṃskṛta (unconditioned cessation through discrimination), and tathatā (suchness, the true nature of things), etc. What is ākāśa (space)? It refers to that which can accommodate all forms. What is apratisaṃkhyā-nirodha (cessation through non-discrimination)? It refers to cessation that is not achieved through visamyoga (separation from bonds). What is this? It refers to the complete non-arising of the skandhas (aggregates) without the counteraction of afflictions. What is pratisaṃkhyā-nirodha (cessation through discrimination)? It refers to cessation that is achieved through visamyoga (separation from bonds). What is this? It refers to the complete non-arising of the skandhas (aggregates) due to the counteraction of afflictions. What is tathatā (suchness)? It refers to the dharma-dhātu (nature of phenomena, the inherent nature of things) and dharma-nairātmya (selflessness of phenomena, the absence of an independent and unchanging self in things).
Question: 'For what reason is it called an āyatana (sense field)?'
Answer:
諸識生長門義，是處義。」
復有十八界，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。
眼等諸界及色等諸界，如處中說。六識界者，謂依眼等根、緣色等境，了別為性。言意界者，謂即彼無間滅等，為欲顯示第六意識，及廣建立十八界故。如是色蘊，即十處十界及法處法界，一分識蘊即意處及七心界，餘三蘊及色蘊一分並諸無為即法處法界。
問以何義故說名為界。答以能任持無作用性自相義故。說名為界。
問：「以何義故宣說蘊等？」
答：「為欲對治三種我執。如其次第三種我執者，謂一性我執、受者我執、作者我執。」
複次此十八界幾有色？謂十界一少分即色蘊自性。
幾無色？謂所餘界。
幾有見？謂一色界。
幾無見？謂所餘界。
幾有對？謂十有色界。若彼於是處有所障礙，是有對義。
幾無對？謂所餘界。
幾有漏？謂十五界及后三少分，由於是處煩惱起故、現所行處故。
幾無漏？謂后三少分。
幾欲界系？謂一切。
幾色界系？謂十四，除香、味，鼻、舌識。
幾無色界系？謂后三。
【現代漢語翻譯】 現代漢語譯本 『諸識生長門義，是處義。』—— 各種意識生長的入口，就是『處』的含義。
又有十八界，即眼界（眼根）、色界（顏色和形狀）、眼識界（眼識），耳界（耳根）、聲界（聲音）、耳識界（耳識），鼻界（鼻根）、香界（氣味）、鼻識界（鼻識），舌界（舌根）、味界（味道）、舌識界（舌識），身界（身體）、觸界（觸覺）、身識界（身識），意界（意根）、法界（事物、概念）、意識界（意識）。
眼等諸界以及色等諸界，如十二處中已經說明。六識界，是指依靠眼等根、緣色等境，以了別為特性。意界，是指緊接在前面的無間滅等，爲了顯示第六意識，以及廣泛建立十八界。
如此，色蘊，即十處、十界以及法處、法界的一部分；識蘊，即意處以及七心界；其餘三蘊以及色蘊的一部分，連同所有無為法，即法處、法界。
問：以什麼含義而稱為『界』？答：以能夠任持無作用性的自相的含義，所以稱為『界』。
問：『以什麼含義而宣說蘊等？』
答：『爲了對治三種我執。依次是三種我執：一性我執、受者我執、作者我執。』
再次，這十八界中，哪些是有色的？答：十界以及一少部分，即色蘊的自性。
哪些是無色的？答：其餘的界。
哪些是有見的？答：只有色界。
哪些是無見的？答：其餘的界。
哪些是有對的？答：十有色界。如果它在某個地方有所障礙，就是有對的含義。
哪些是無對的？答：其餘的界。
哪些是有漏的？答：十五界以及后三界的少部分，因為煩惱在這些地方生起，是煩惱現行之處。
哪些是無漏的？答：后三界的少部分。
哪些是欲界系？答：一切。
哪些是色界系？答：十四界，除去香、味，鼻識、舌識。
哪些是無色界系？答：后三界。
【English Translation】 English version 'The meaning of the gate of growth of all consciousnesses is the meaning of 'place'.'
Furthermore, there are eighteen realms, namely the eye realm (eye sense base), the form realm (colors and shapes), the eye consciousness realm (eye consciousness); the ear realm (ear sense base), the sound realm (sounds), the ear consciousness realm (ear consciousness); the nose realm (nose sense base), the smell realm (smells), the nose consciousness realm (nose consciousness); the tongue realm (tongue sense base), the taste realm (tastes), the tongue consciousness realm (tongue consciousness); the body realm (body), the touch realm (tactile sensations), the body consciousness realm (body consciousness); the mind realm (mind sense base), the dharma realm (things, concepts), the mind consciousness realm (mind consciousness).
The eye and other realms, as well as the form and other realms, are as explained in the twelve sense bases. The six consciousness realms refer to the nature of discernment based on the eye and other roots, and the form and other objects. The mind realm refers to the immediately preceding cessation, etc., in order to reveal the sixth consciousness and to broadly establish the eighteen realms.
Thus, the form aggregate is the ten sense bases, the ten realms, and a portion of the dharma base and dharma realm; the consciousness aggregate is the mind base and the seven mind realms; the remaining three aggregates and a portion of the form aggregate, together with all unconditioned dharmas, are the dharma base and dharma realm.
Question: With what meaning is it called a 'realm'? Answer: It is called a 'realm' because it can uphold the self-nature of non-activity.
Question: 'With what meaning are the aggregates, etc., proclaimed?'
Answer: 'In order to counteract the three types of self-grasping. In order, the three types of self-grasping are: self-grasping of oneness, self-grasping of the experiencer, and self-grasping of the agent.'
Furthermore, of these eighteen realms, how many are with form? Answer: Ten realms and a small portion, which is the self-nature of the form aggregate.
How many are without form? Answer: The remaining realms.
How many are visible? Answer: Only the form realm.
How many are invisible? Answer: The remaining realms.
How many are with resistance? Answer: The ten with form realms. If it is obstructed in a certain place, that is the meaning of having resistance.
How many are without resistance? Answer: The remaining realms.
How many are with outflows? Answer: Fifteen realms and a small portion of the latter three, because afflictions arise in these places, and they are the places where afflictions manifest.
How many are without outflows? Answer: A small portion of the latter three.
How many are bound to the desire realm? Answer: All.
How many are bound to the form realm? Answer: Fourteen, excluding smell, taste, nose consciousness, and tongue consciousness.
How many are bound to the formless realm? Answer: The latter three.
幾不繫？謂即彼無漏界。
幾蘊所攝？謂除無為。
幾取蘊所攝？謂有漏。
幾善？幾不善？幾無記？謂十，通三種七心界及色聲法界，八無記。
幾是內？謂十二，除色、聲、香、味、觸及法界。幾是外？謂六即所除。
幾有緣？謂七心界及法界少分心所有法。
幾無緣？謂餘十及法界少分。
幾有分別？謂意界、意識界、法界少分。
幾執受？謂五內界及四界少分，謂色、香、味、觸。
幾非執受？謂餘九四少分。
幾同分？謂五內有色界，由與自識等境界故。
幾彼同分？謂即彼自識空時與自類等故。
大乘五蘊論一卷
【現代漢語翻譯】 現代漢語譯本 多少是不繫之法？指的是那無漏的境界（無漏界，Anāsrava-dhātu）。 被幾蘊所包含？指的是除了無為法（Asamskrta）之外的所有法。 被幾取蘊所包含？指的是有漏法（Sāsrava）。 多少是善？多少是不善？多少是無記？指的是十個界，通於三種，即七個心界（Citta-dhātu）以及色界（Rūpa-dhātu）、聲界（Śabda-dhātu）、法界（Dharma-dhātu），其中八個是無記。 多少是內？指的是十二個界，除了色界（Rūpa-dhātu）、聲界（Śabda-dhātu）、香界（Gandha-dhātu）、味界（Rasa-dhātu）、觸界（Sparśa-dhātu）以及法界（Dharma-dhātu）。多少是外？指的是被排除在「內」之外的六個界。 多少是有緣？指的是七個心界（Citta-dhātu）以及法界（Dharma-dhātu）中的少部分心所有法（Caitasika）。 多少是無緣？指的是剩餘的十個界以及法界（Dharma-dhātu）中的少部分。 多少是有分別？指的是意界（Mano-dhātu）、意識界（Manovijñāna-dhātu）、法界（Dharma-dhātu）中的少部分。 多少是執受？指的是五個內界以及四個界中的少部分，即色界（Rūpa-dhātu）、香界（Gandha-dhātu）、味界（Rasa-dhātu）、觸界（Sparśa-dhātu）。 多少是非執受？指的是剩餘的九個界以及四個界中的少部分。 多少是同分？指的是五個內界具有**，因為它們與自己的識（Vijñāna）等同境界。 多少是彼同分？指的是當自己的識（Vijñāna）空無時，與自己同類相等。 《大乘五蘊論》一卷
【English Translation】 English version How many are unconditioned (不繫, Abaddha)? It refers to that unconditioned realm (無漏界, Anāsrava-dhātu). How many are included in the aggregates (蘊, Skandha)? It refers to all except the unconditioned (無為, Asamskrta). How many are included in the aggregates of grasping (取蘊, Upādāna-skandha)? It refers to the conditioned (有漏, Sāsrava). How many are wholesome (善, Kuśala)? How many are unwholesome (不善, Akuśala)? How many are indeterminate (無記, Avyākrta)? It refers to ten realms, common to the three types, namely the seven mind-realms (七心界, Citta-dhātu) and the form-realm (色界, Rūpa-dhātu), sound-realm (聲界, Śabda-dhātu), and dharma-realm (法界, Dharma-dhātu), of which eight are indeterminate. How many are internal (內, Adhyātmika)? It refers to twelve realms, excluding the form-realm (色界, Rūpa-dhātu), sound-realm (聲界, Śabda-dhātu), smell-realm (香界, Gandha-dhātu), taste-realm (味界, Rasa-dhātu), touch-realm (觸界, Sparśa-dhātu), and dharma-realm (法界, Dharma-dhātu). How many are external (外, Bāhya)? It refers to the six realms excluded from the 'internal'. How many have an object (有緣, Sālambana)? It refers to the seven mind-realms (七心界, Citta-dhātu) and a small portion of mental factors (心所有法, Caitasika) within the dharma-realm (法界, Dharma-dhātu). How many are without an object (無緣, Nirālambana)? It refers to the remaining ten realms and a small portion of the dharma-realm (法界, Dharma-dhātu). How many have discrimination (有分別, Savikalpa)? It refers to the mind-realm (意界, Mano-dhātu), the consciousness-realm (意識界, Manovijñāna-dhātu), and a small portion of the dharma-realm (法界, Dharma-dhātu). How many are appropriated (執受, Upādāna)? It refers to the five internal realms and a small portion of the four realms, namely the form-realm (色界, Rūpa-dhātu), smell-realm (香界, Gandha-dhātu), taste-realm (味界, Rasa-dhātu), and touch-realm (觸界, Sparśa-dhātu). How many are not appropriated (非執受, Anupādāna)? It refers to the remaining nine realms and the small portion of the four realms. How many are of the same class (同分, Sabhāga)? It refers to the five internal realms having **, because they have the same object as their own consciousness (識, Vijñāna). How many are of that same class (彼同分, Tatsabhāga)? It refers to being equal to one's own class when one's own consciousness (識, Vijñāna) is empty. Treatise on the Five Aggregates of the Great Vehicle, one fascicle