T31n1613_大乘廣五蘊論
大正藏第 31 冊 No. 1613 大乘廣五蘊論
No. 1613 [cf. No. 1612]
大乘廣五蘊論一卷
安慧菩薩造
大唐中天竺國三藏地婆訶羅奉 詔譯
佛說五蘊。謂色蘊。受蘊。想蘊。行蘊。識蘊。云何色蘊謂四大種。及大種所造色。云何四大種。謂地界。水界。火界。風界。此復云何。謂地堅性。水濕性。火暖性。風輕性。界者。能持自性所造色故。
云何四大所造色。謂眼根。耳根。鼻根。舌根。身根。色聲香味。及觸一分。無表色等。造者因義。根者最勝自在義。主義。增上義。是為根義。所言主義。與誰為主。謂即眼根。與眼識為主。生眼識故。如是乃至身根。與身識為主。生身識故。
云何眼根。謂以色為境。凈色為性。謂于眼中。一分凈色如凈醍醐。此性有故。眼識得生。無即不生。
云何耳根。謂以聲為境。凈色為性。謂于耳中。一分凈色。此性有故。耳識得生。無即不生。
云何鼻根。謂以香為境。凈色為性。謂于鼻中。一分凈色。此性有故。鼻識得生。無即不生。
云何舌根。謂以味為境。凈色為性。謂于舌上。周遍凈色。有說。此于舌上。有少不遍。如一毛端。此性有故。舌識得生。無即
【現代漢語翻譯】 現代漢語譯本 《大乘廣五蘊論》一卷 安慧菩薩造 大唐中天竺國三藏地婆訶羅（Divakara）奉詔譯
佛說五蘊（Panca-skandha）：色蘊（Rupa-skandha）、受蘊（Vedana-skandha）、想蘊（Samjna-skandha）、行蘊（Samskara-skandha）、識蘊（Vijnana-skandha）。 什麼是色蘊？ 答：四大種（Mahabhuta）以及四大種所造的色。 什麼是四大種？ 答：地界（Prthivi-dhatu）、水界（Ap-dhatu）、火界（Tejo-dhatu）、風界（Vayo-dhatu）。 這又是什麼呢？ 答：地是堅硬的性質，水是濕潤的性質，火是溫暖的性質，風是輕動的性質。界（Dhatu）的意思是，能夠保持自身性質以及所造的色。
什麼是四大所造的色？ 答：眼根（Caksur-indriya）、耳根（Srotra-indriya）、鼻根（Ghrana-indriya）、舌根（Jihva-indriya）、身根（Kaya-indriya）、色（Rupa）、聲（Sabda）、香（Gandha）、味（Rasa）以及觸（Sprastavya）的一部分，還有無表色（Avijnapti-rupa）等。造的意思是因，根的意思是最殊勝自在，是主導，是增上，這就是根的含義。所說的主導，是以誰為主導？ 答：就是眼根，以眼識（Caksur-vijnana）為主導，因為能生眼識。像這樣乃至身根，以身識（Kaya-vijnana）為主導，因為能生身識。
什麼是眼根？ 答：以色為境界，以清凈色為自性。就是在眼中，一部分清凈色像清凈的醍醐（Ghee）。因為有這種自性，眼識才能生起，沒有這種自性，眼識就不能生起。
什麼是耳根？ 答：以聲為境界，以清凈色為自性。就是在耳中，一部分清凈色。因為有這種自性，耳識才能生起，沒有這種自性，耳識就不能生起。
什麼是鼻根？ 答：以香為境界，以清凈色為自性。就是在鼻中，一部分清凈色。因為有這種自性，鼻識才能生起，沒有這種自性，鼻識就不能生起。
什麼是舌根？ 答：以味為境界，以清凈色為自性。就是在舌上，周遍的清凈色。有人說，這在舌上，有少部分不周遍，像一根毛的末端。因為有這種自性，舌識才能生起，沒有這種自性，舌識就不能生起。
【English Translation】 English version Mahayana Extensive Treatise on the Five Aggregates, One Volume By Bodhisattva Asanga Translated by Tripitaka Divakara of the Central Indian Kingdom of the Great Tang Dynasty under Imperial Decree
The Buddha spoke of the five aggregates (Panca-skandha): the aggregate of form (Rupa-skandha), the aggregate of feeling (Vedana-skandha), the aggregate of perception (Samjna-skandha), the aggregate of mental formations (Samskara-skandha), and the aggregate of consciousness (Vijnana-skandha). What is the aggregate of form? Answer: The four great elements (Mahabhuta) and the form derived from the four great elements. What are the four great elements? Answer: The earth element (Prthivi-dhatu), the water element (Ap-dhatu), the fire element (Tejo-dhatu), and the wind element (Vayo-dhatu). What are these again? Answer: Earth is the nature of solidity, water is the nature of moisture, fire is the nature of warmth, and wind is the nature of lightness. 'Element' (Dhatu) means that which can maintain its own nature and the form derived from it.
What is the form derived from the four great elements? Answer: The eye faculty (Caksur-indriya), the ear faculty (Srotra-indriya), the nose faculty (Ghrana-indriya), the tongue faculty (Jihva-indriya), the body faculty (Kaya-indriya), form (Rupa), sound (Sabda), smell (Gandha), taste (Rasa), and a portion of touch (Sprastavya), as well as non-manifesting form (Avijnapti-rupa), etc. 'Derived' means cause. 'Faculty' means most supreme and independent, the leading role, the dominant role; this is the meaning of 'faculty'. What is meant by 'the leading role'? With whom does it take the leading role? Answer: It is the eye faculty that takes the leading role with eye consciousness (Caksur-vijnana), because it gives rise to eye consciousness. Likewise, up to the body faculty, it takes the leading role with body consciousness (Kaya-vijnana), because it gives rise to body consciousness.
What is the eye faculty? Answer: It takes form as its object and pure form as its nature. That is, in the eye, a portion of pure form is like pure ghee. Because this nature exists, eye consciousness can arise; without this nature, it cannot arise.
What is the ear faculty? Answer: It takes sound as its object and pure form as its nature. That is, in the ear, a portion of pure form. Because this nature exists, ear consciousness can arise; without this nature, it cannot arise.
What is the nose faculty? Answer: It takes smell as its object and pure form as its nature. That is, in the nose, a portion of pure form. Because this nature exists, nose consciousness can arise; without this nature, it cannot arise.
What is the tongue faculty? Answer: It takes taste as its object and pure form as its nature. That is, on the tongue, pervasive pure form. Some say that on the tongue, a small portion is not pervasive, like the tip of a hair. Because this nature exists, tongue consciousness can arise; without this nature, it cannot arise.
不生。
云何身根。謂以觸為境。凈色為性。謂于身中。周遍凈色。此性有故。身識得生。無即不生。
云何色。謂眼之境。顯色。形色。及表色等。顯色有四種。謂青黃赤白。形色。謂長短等。
云何聲。謂耳之境。執受大種因聲。非執受大種因聲。俱大種因聲。
諸心心法。是能執受。蠢動之類。是所執受。執受大種因聲者。如手相擊。語言等聲。非執受大種因聲者。如風林駛水等聲。俱大種因聲者。如手擊鼓等聲。
云何香。謂鼻之境。好香．惡香．平等香。好香者。謂與鼻合時。于蘊相續。有所順益。惡香者。謂與鼻合時。于蘊相續。有所違損。平等香者。謂與鼻合時。無所損益。
云何味。謂舌之境。甘醋咸辛苦淡等。
云何觸一分。謂身之境。除大種。謂滑性．澀性．重性．輕性．冷飢渴等。
滑謂細軟。澀謂粗強。重謂可稱。輕謂反是。暖欲為冷。觸是冷因。此即于因。立其果稱。如說諸佛出世樂。演說正法樂。眾僧和合樂。同修精進樂。精進勤苦。雖是樂因。即說為樂。此亦如是。欲食為饑。欲飲為渴。說亦如是。已說七種造觸。及前四大十一種等。
云何無表色等。謂有表業。三摩地所生。無見無對色等。有表業者。謂身語表。此通善不
【現代漢語翻譯】 現代漢語譯本：
不生。
云何身根（身體的感知能力）？ 謂以觸為境（以觸覺為對像），凈色為性（以清凈的物質為本質）。 謂于身中（在身體中），周遍凈色（普遍存在清凈的物質）。 此性有故（因為這種本質存在），身識得生（身體的意識才能產生）。 無即不生（沒有這種本質就不能產生）。
云何色（顏色）？ 謂眼之境（是眼睛的對象）。 顯色（可見的顏色），形色（形狀的顏色），及表色等（以及表現出來的顏色等）。 顯色有四種（可見的顏色有四種）： 謂青黃赤白（即青色、黃色、紅色、白色）。 形色（形狀的顏色）： 謂長短等（即長、短等）。
云何聲（聲音）？ 謂耳之境（是耳朵的對象）。 執受大種因聲（由能執受的大種產生的聲音），非執受大種因聲（非由能執受的大種產生的聲音），俱大種因聲（由能執受和非能執受的大種共同產生的聲音）。
諸心心法（各種心理活動和心理現象），是能執受（是能動的）。 蠢動之類（有生命的東西），是所執受（是被動的）。 執受大種因聲者（由能執受的大種產生的聲音）： 如手相擊（如手掌互相拍擊），語言等聲（語言等聲音）。 非執受大種因聲者（非由能執受的大種產生的聲音）： 如風林駛水等聲（如風吹樹林、流水等聲音）。 俱大種因聲者（由能執受和非能執受的大種共同產生的聲音）： 如手擊鼓等聲（如手擊鼓等聲音）。
云何香（氣味）？ 謂鼻之境（是鼻子的對象）。 好香（好的氣味）、惡香（壞的氣味）、平等香（不好不壞的氣味）。 好香者（好的氣味）： 謂與鼻合時（當與鼻子接觸時），于蘊相續（對於五蘊的延續），有所順益（有所幫助和益處）。 惡香者（壞的氣味）： 謂與鼻合時（當與鼻子接觸時），于蘊相續（對於五蘊的延續），有所違損（有所違背和損害）。 平等香者（不好不壞的氣味）： 謂與鼻合時（當與鼻子接觸時），無所損益（沒有損害也沒有益處）。
云何味（味道）？ 謂舌之境（是舌頭的對象）。 甘醋咸辛苦淡等（甜、酸、咸、苦、辣、淡等）。
云何觸一分（觸覺的一部分）？ 謂身之境（是身體的對象）。 除大種（除了四大種之外），謂滑性（即滑的性質）、澀性（澀的性質）、重性（重的性質）、輕性（輕的性質）、冷飢渴等（冷、飢餓、口渴等）。
滑謂細軟（滑是指細膩柔軟）。 澀謂粗強（澀是指粗糙強硬）。 重謂可稱（重是指可以稱量的）。 輕謂反是（輕是指與此相反）。 暖欲為冷（想要暖和卻感到冷），觸是冷因（觸覺是冷的原因）。 此即于因（這是就原因），立其果稱（而建立結果的名稱）。 如說諸佛出世樂（例如說諸佛出世是快樂），演說正法樂（演說正法是快樂），眾僧和合樂（僧眾和合是快樂），同修精進樂（共同修行精進是快樂）。 精進勤苦（精進修行是勤勞辛苦的），雖是樂因（雖然是快樂的原因），即說為樂（就說它是快樂）。 此亦如是（這裡也是這樣）。 欲食為饑（想要吃東西是飢餓），欲飲為渴（想要喝東西是口渴）。 說亦如是（說法也是這樣）。 已說七種造觸（已經說了七種產生的觸覺），及前四大十一種等（以及前面的四大種和十一種等）。
云何無表色等（什麼叫做無表色等）？ 謂有表業（由有表業），三摩地所生（由三摩地所生），無見無對色等（不可見、無對礙的色等）。 有表業者（有表業是指）： 謂身語表（即身體和語言的表達）。 此通善不（這包括善和不善）。 English version:
Not produced.
What is the body faculty (Śarīrendriya, the sense organ of the body)? It means taking touch as its object and having pure matter as its nature. It means that in the body, pure matter pervades. Because this nature exists, body consciousness can arise. Without it, it cannot arise.
What is form (Rūpa, visual object)? It means the object of the eye. Manifest form, shape form, and expressive form, etc. Manifest form has four types: namely, blue, yellow, red, and white. Shape form means long, short, etc.
What is sound (Śabda, auditory object)? It means the object of the ear. Sound caused by the appropriated great elements, sound not caused by the appropriated great elements, and sound caused by both great elements.
All mental activities and mental phenomena are appropriating. Sentient beings are what is appropriated. Sound caused by the appropriated great elements is like the sound of hands clapping, speech, etc. Sound not caused by the appropriated great elements is like the sound of wind in the forest, rushing water, etc. Sound caused by both great elements is like the sound of striking a drum, etc.
What is smell (Gandha, olfactory object)? It means the object of the nose. Good smell, bad smell, and neutral smell. Good smell means that when it comes into contact with the nose, it benefits the continuity of the aggregates. Bad smell means that when it comes into contact with the nose, it harms the continuity of the aggregates. Neutral smell means that when it comes into contact with the nose, it neither harms nor benefits.
What is taste (Rasa, gustatory object)? It means the object of the tongue. Sweet, sour, salty, bitter, spicy, bland, etc.
What is a division of touch (Spṛṣṭavya, tactile object)? It means the object of the body, excluding the great elements, namely, smoothness, roughness, heaviness, lightness, cold, hunger, thirst, etc.
Smooth means fine and soft. Rough means coarse and strong. Heavy means weighable. Light means the opposite. Wanting warmth but feeling cold; touch is the cause of cold. This is establishing the name of the result based on the cause. For example, it is said that the Buddhas appearing in the world is joy, expounding the true Dharma is joy, the Sangha being in harmony is joy, and practicing diligent effort together is joy. Diligent effort is laborious and toilsome, but although it is the cause of joy, it is called joy. This is also like that. Wanting to eat is hunger, wanting to drink is thirst. The explanation is also like that. The seven kinds of produced touch have been explained, as well as the previous four great elements and eleven kinds, etc.
What are non-manifest forms (Avijñapti-rūpa, unrevealing form) etc.? It means non-revealing form etc. produced by manifest karma (Vijñapti-karma, revealing karma) and Samādhi (concentration). Manifest karma means bodily and verbal expressions. This includes both good and bad.
【English Translation】 Not produced. What is the body faculty (Śarīrendriya)? It means taking touch as its object and having pure matter as its nature. It means that in the body, pure matter pervades. Because this nature exists, body consciousness can arise. Without it, it cannot arise. What is form (Rūpa)? It means the object of the eye. Manifest form, shape form, and expressive form, etc. Manifest form has four types: namely, blue, yellow, red, and white. Shape form means long, short, etc. What is sound (Śabda)? It means the object of the ear. Sound caused by the appropriated great elements, sound not caused by the appropriated great elements, and sound caused by both great elements. All mental activities and mental phenomena are appropriating. Sentient beings are what is appropriated. Sound caused by the appropriated great elements is like the sound of hands clapping, speech, etc. Sound not caused by the appropriated great elements is like the sound of wind in the forest, rushing water, etc. Sound caused by both great elements is like the sound of striking a drum, etc. What is smell (Gandha)? It means the object of the nose. Good smell, bad smell, and neutral smell. Good smell means that when it comes into contact with the nose, it benefits the continuity of the aggregates. Bad smell means that when it comes into contact with the nose, it harms the continuity of the aggregates. Neutral smell means that when it comes into contact with the nose, it neither harms nor benefits. What is taste (Rasa)? It means the object of the tongue. Sweet, sour, salty, bitter, spicy, bland, etc. What is a division of touch (Spṛṣṭavya)? It means the object of the body, excluding the great elements, namely, smoothness, roughness, heaviness, lightness, cold, hunger, thirst, etc. Smooth means fine and soft. Rough means coarse and strong. Heavy means weighable. Light means the opposite. Wanting warmth but feeling cold; touch is the cause of cold. This is establishing the name of the result based on the cause. For example, it is said that the Buddhas appearing in the world is joy, expounding the true Dharma is joy, the Sangha being in harmony is joy, and practicing diligent effort together is joy. Diligent effort is laborious and toilsome, but although it is the cause of joy, it is called joy. This is also like that. Wanting to eat is hunger, wanting to drink is thirst. The explanation is also like that. The seven kinds of produced touch have been explained, as well as the previous four great elements and eleven kinds, etc. What are non-manifest forms (Avijñapti-rūpa) etc.? It means non-revealing form etc. produced by manifest karma (Vijñapti-karma) and Samādhi. Manifest karma means bodily and verbal expressions. This includes both good and bad.
善無記性。所生色者。謂即從彼善不善表所生之色。此不可顯示故名無表。三摩地所生色者。謂四靜慮所生色等。此無表色。是所造性。名善律儀。不善律儀等亦名業。亦名種子。如是諸色。略為三種。一者可見有對。二者不可見有對。三者不可見無對。是中可見有對者。謂顯色等。不可見有對者。謂眼根等。不可見無對者。謂無表色等。
云何受蘊。受有三種。謂樂受．苦受．不苦不樂受。樂受者。謂此滅時。有和合欲。苦受者。謂此生時。有乖離欲。不苦不樂受者。謂無二欲。無二欲者。謂無和合。及乖離欲。受謂識之領納。
云何想蘊。謂能增勝。取諸境相。增勝取者。謂勝力能取。如大力者。說名勝力。
云何行蘊。謂除受想。諸餘心法。及心不相應行。云何余心法。謂與心相應諸行。觸．作意．思．欲．勝解．念．三摩地．慧．信．慚．愧．無貪．無瞋．無癡．精進．輕安．不放逸．舍．不害．貪．瞋．慢．無明．見．疑．無慚．無愧．昏沉．掉舉．不信．懈怠．放逸．失念．散亂．不正知．惡作．睡眠．尋伺。
是諸心法。五是遍行。
此遍一切善不善無記心故名遍行。
五是別境。
此五一一。於差別境。展轉決定。性不相離。是中有一。必有一切。
【現代漢語翻譯】 現代漢語譯本 善無記性：指由善或不善的行為所產生的色法。因為這種色法無法直接顯示出來，所以稱為『無表』（Avijñapti-rūpa，不可顯示的色法）。 三摩地所生色：指由四種靜慮（禪定）所產生的色法等等。這種無表色，是屬於『所造性』（Karmically produced），稱為『善律儀』（Śīla，戒律）。不善律儀等也稱為『業』（Karma），也稱為『種子』（Bīja）。 總而言之，這些色法可以概括為三種：一、可見有對（可見且有阻礙）；二、不可見有對（不可見但有阻礙）；三、不可見無對（不可見且無阻礙）。 可見有對：指顯色等。 不可見有對：指眼根等。 不可見無對：指無表色等。
云何受蘊？受有三種：樂受、苦受、不苦不樂受。 樂受：指當樂受滅去時，會產生想要與樂受結合的慾望。 苦受：指當苦受產生時，會產生想要與苦受分離的慾望。 不苦不樂受：指沒有這兩種慾望。沒有這兩種慾望，就是指既沒有想要結合的慾望，也沒有想要分離的慾望。受，是指識的領納作用。
云何想蘊？指能夠增強和突出對各種境界的認識和把握。增強和突出地把握，是指具有強大的力量去把握。例如，大力士被稱為具有強大的力量。
云何行蘊？指除了受和想之外，其餘所有的心法，以及心不相應行。 云何余心法？指與心相應的各種行法，包括：觸（Sparśa，感覺）、作意（Manaskāra，注意）、思（Cetanā，意志）、欲（Chanda，慾望）、勝解（Adhimokṣa，確信）、念（Smṛti，記憶）、三摩地（Samādhi，禪定）、慧（Prajñā，智慧）、信（Śraddhā，信仰）、慚（Hrī，羞恥）、愧（Apatrāpya，內疚）、無貪（Allobha，不貪婪）、無瞋（Adveṣa，不嗔恨）、無癡（Amoha，不愚癡）、精進（Vīrya，努力）、輕安（Praśrabdhi，輕快安適）、不放逸（Apramāda，不放縱）、舍（Upekṣā，捨棄）、不害（Avihiṃsā，不傷害）、貪（Lobha，貪婪）、瞋（Dveṣa，嗔恨）、慢（Māna，傲慢）、無明（Avidyā，無知）、見（Dṛṣṭi，見解）、疑（Vicikitsā，懷疑）、無慚（Āhrīkya，無羞恥）、無愧（Anapatrāpya，無內疚）、昏沉（Styāna，遲鈍）、掉舉（Auddhatya，浮躁）、不信（Aśraddhā，不信仰）、懈怠（Kauśīdya，懶惰）、放逸（Pramāda，放縱）、失念（Muṣitasmṛtitā，失去正念）、散亂（Vikṣepa，分心）、不正知（Asamprajanya，不正知）、惡作（Kaukṛtya，後悔）、睡眠（Middha，睡眠）、尋（Vitarka，粗略思考）、伺（Vicāra，精細思考）。
這些心法中，有五種是遍行（Sarvatraga）。
這五種心法普遍存在於一切善、不善和無記心中，所以稱為遍行。
有五種是別境（Viniyata）。
這五種心法各自在不同的境界中，通過相互作用而確定。它們的性質是不可分離的，只要其中一個存在，其餘的也必然存在。
【English Translation】 English version 『Good and indeterminate nature』: refers to the rūpa (form) produced from good or unwholesome actions. Because this rūpa cannot be directly shown, it is called 『Avijñapti-rūpa』 (unmanifested form). 『Rūpa produced from Samādhi』: refers to the rūpa produced from the four Dhyānas (meditative absorptions), etc. This Avijñapti-rūpa is of a 『produced nature』 (Karmically produced), called 『Śīla』 (precepts). Unwholesome precepts, etc., are also called 『Karma』 (action), and also called 『Bīja』 (seed). In summary, these rūpas can be generalized into three types: 1. Visible and obstructive; 2. Invisible but obstructive; 3. Invisible and non-obstructive. 『Visible and obstructive』: refers to visible forms, etc. 『Invisible but obstructive』: refers to the eye-faculty, etc. 『Invisible and non-obstructive』: refers to Avijñapti-rūpa, etc.
What is the Vedanā-skandha (aggregate of feeling)? There are three types of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. 『Pleasant feeling』: refers to when this ceases, there is a desire to be united with it. 『Painful feeling』: refers to when this arises, there is a desire to be separated from it. 『Neither-pleasant-nor-painful feeling』: refers to having neither of these two desires. Having neither of these two desires means having neither the desire to be united nor the desire to be separated. Vedanā (feeling) refers to the reception of consciousness.
What is the Saṃjñā-skandha (aggregate of perception)? It refers to the ability to enhance and excel in grasping the characteristics of various objects. To enhance and excel in grasping means to grasp with great power. For example, a strong man is said to have great power.
What is the Saṃskāra-skandha (aggregate of mental formations)? It refers to all other mental factors besides Vedanā (feeling) and Saṃjñā (perception), as well as the citta-viprayukta-saṃskāras (formations not associated with mind). What are the other mental factors? They refer to the various mental factors associated with the mind, including: Sparśa (contact), Manaskāra (attention), Cetanā (volition), Chanda (desire), Adhimokṣa (conviction), Smṛti (memory), Samādhi (concentration), Prajñā (wisdom), Śraddhā (faith), Hrī (shame), Apatrāpya (embarrassment), Allobha (non-attachment), Adveṣa (non-hatred), Amoha (non-delusion), Vīrya (energy), Praśrabdhi (tranquility), Apramāda (non-negligence), Upekṣā (equanimity), Avihiṃsā (non-harming), Lobha (attachment), Dveṣa (hatred), Māna (pride), Avidyā (ignorance), Dṛṣṭi (views), Vicikitsā (doubt), Āhrīkya (shamelessness), Anapatrāpya (lack of embarrassment), Styāna (sloth), Auddhatya (excitement), Aśraddhā (lack of faith), Kauśīdya (laziness), Pramāda (negligence), Muṣitasmṛtitā (forgetfulness), Vikṣepa (distraction), Asamprajanya (lack of clear comprehension), Kaukṛtya (remorse), Middha (sleep), Vitarka (initial application of thought), Vicāra (sustained application of thought).
Among these mental factors, five are Sarvatraga (omnipresent).
These five mental factors are universally present in all wholesome, unwholesome, and indeterminate minds, hence they are called Sarvatraga.
Five are Viniyata (specifically defined).
These five mental factors each operate in different realms, determined through mutual interaction. Their nature is inseparable; if one exists, all the others necessarily exist.
十一為善。六為煩惱。余是隨煩惱。四為不定。此不定四。非正隨煩惱以通善及無記性故。觸等體性及業。應當解釋。
云何觸。謂三和合。分別為性。
三和。謂眼色識。如是等。此諸和合心心法生故名為觸。與受所依為業。
云何作意。謂令心發悟為性。令心心法現前警動。是憶念義任持攀緣心為業。
云何思。謂于功德過失。及以俱非。令心造作意業為性。
此性若有。識攀緣用。即現在前。猶如磁石引鐵令動。能推善不善無記心為業。
云何欲。謂于可愛樂事。希望為性。愛樂事者。所謂可愛見聞等事。是愿樂希求之義能與精進所依為業。
云何勝解。謂于決定境。如所了知。印可為性。決定境者。謂於五蘊等。如日親說。色如聚沫。受如水泡。想如陽炎。行如芭蕉。識如幻境。如是決定。或如諸法所住自相。謂即如是而生決定。言決定者即印持義。余無引轉為業。此增勝故。余所不能引。
云何念。謂于慣習事。心不忘失。明記為性。慣習事者。謂曾所習行。與不散亂所依為業。
云何三摩地。謂于所觀事。心一境性。所觀事者。謂五蘊等。及無常苦空無我等。心一境者。是專注義。與智所依為業。由心定故。如實了知。
云何慧。謂
【現代漢語翻譯】 現代漢語譯本 十一為善法（kusala dharma）。六為煩惱（klesha）。其餘的是隨煩惱（upaklesha）。四為不定法（aniyata）。這四個不定法，不是真正的煩惱或隨煩惱，因為它們通於善性（kusala）和無記性（avyakrita）。觸（sparsha）等的體性（svabhava）和作用（karman），應當解釋。
什麼是觸？ 觸是指根、境、識三者和合，以分辨為自性。
三和合，是指眼、色、識的和合，等等。這些和合時，心和心所法（caitasika dharma）生起，所以稱為觸。它的作用是作為受（vedana）的所依。
什麼是作意（manaskara）？ 作意是指令心發動的能力，以啓發為自性。它使心和心所法現前，具有警覺和啟動的作用。它的意義是憶念，作用是任持和攀緣心。
什麼是思（cetana）？ 思是指對於功德、過失以及非功德非過失的事物，令心造作意業（karma）為自性。
如果這個自性存在，識（vijnana）的攀緣作用就會立即顯現，就像磁石吸引鐵塊使其移動一樣。它的作用是推動善、不善和無記的心。
什麼是欲（chanda）？ 欲是指對於可愛樂的事物，希望為特性。可愛樂的事物，是指可愛見的、可聽聞的事物等。它的意義是愿樂和希求，作用是能作為精進（virya）的所依。
什麼是勝解（adhimoksha）？ 勝解是指對於已決定的境，如所瞭解的那樣，印可為自性。已決定的境，是指對於五蘊（panca-skandha）等，如日親（Adityabandhu）所說：色（rupa）如聚沫，受如水泡，想（samjna）如陽焰，行（samskara）如芭蕉，識如幻境。像這樣決定，或者如諸法所住的自相，即如其是而生起決定。所謂決定，就是印持的意思，沒有其他可以引轉的力量。因為勝解增勝，所以其他力量不能轉移它。
什麼是念（smrti）？ 念是指對於慣習的事物，心不忘失，明記為自性。慣習的事物，是指曾經習行過的事物。它的作用是作為不散亂的所依。
什麼是三摩地（samadhi）？ 三摩地是指對於所觀察的事物，心一境性。所觀察的事物，是指五蘊等，以及無常（anitya）、苦（duhkha）、空（sunyata）、無我（anatman）等。心一境性，是專注的意思。它的作用是作為智慧（prajna）的所依。由於心安定，所以能如實了知。
什麼是慧（prajna）？ 慧是指...
【English Translation】 English version Eleven are wholesome (kusala). Six are afflictions (klesha). The rest are secondary afflictions (upaklesha). Four are indeterminate (aniyata). These four indeterminate dharmas are neither true afflictions nor secondary afflictions, because they are common to wholesome and neutral (avyakrita) states. The nature (svabhava) and function (karman) of contact (sparsha) and the like should be explained.
What is contact? Contact is the coming together of the three – sense organ, object, and consciousness – with discernment as its characteristic.
The 'three coming together' refers to the union of eye, form, and visual consciousness, and so on. When these come together, mind and mental factors (caitasika dharmas) arise, and this is called contact. Its function is to serve as the basis for feeling (vedana).
What is attention (manaskara)? Attention is the capacity to direct the mind, with arousal as its characteristic. It causes the mind and mental factors to be present, alert, and active. Its meaning is recollection, and its function is to maintain and focus the mind.
What is intention (cetana)? Intention is the mental activity that directs the mind towards actions related to merit, demerit, or neither, with mental karma (karma) as its characteristic.
If this characteristic is present, the function of consciousness (vijnana) to apprehend arises immediately, just as a magnet attracts iron and causes it to move. Its function is to propel wholesome, unwholesome, and neutral states of mind.
What is desire (chanda)? Desire is the hope for things that are loved and cherished, with aspiration as its characteristic. 'Things that are loved and cherished' refers to things that are pleasing to see, hear, and so on. Its meaning is wishful thinking and seeking, and its function is to serve as the basis for effort (virya).
What is conviction (adhimoksha)? Conviction is the firm acceptance of a determined object, in accordance with what is understood, with approval as its characteristic. 'Determined object' refers to the five aggregates (panca-skandha), as Adityabandhu said: 'Form (rupa) is like a lump of foam, feeling is like a water bubble, perception (samjna) is like a mirage, formations (samskara) are like a banana tree, and consciousness is like an illusion.' Such is the determination, or like the intrinsic nature of all phenomena, that is, the arising of determination as it is. 'Determination' means holding firm, without any other force to divert it. Because conviction is superior, other forces cannot sway it.
What is mindfulness (smrti)? Mindfulness is the non-forgetting of familiar things, with clear recollection as its characteristic. 'Familiar things' refers to things that have been practiced before. Its function is to serve as the basis for non-distraction.
What is concentration (samadhi)? Concentration is the one-pointedness of mind on the object of observation. 'Object of observation' refers to the five aggregates, and impermanence (anitya), suffering (duhkha), emptiness (sunyata), non-self (anatman), and so on. 'One-pointedness of mind' means focused attention. Its function is to serve as the basis for wisdom (prajna). Because the mind is stable, one knows things as they truly are.
What is wisdom (prajna)? Wisdom is...
即于彼擇法為性。或如理所引。或不如理所引。或俱非所引。
即于彼者。謂所觀事。擇法者。謂于諸法自相共相由慧簡擇。得決定故。如理所引者。謂佛弟子。不如理所引者。謂諸外道。俱非所引者。謂餘眾生。斷疑為業。慧能簡擇。于諸法中。得決定故。
云何信。謂于業果諸諦寶等。深正符順。心凈為性。
于業者。謂福。非福。不動業。于果者。謂須陀洹。斯陀含。阿那含。阿羅漢果。于諦者。謂苦集滅道諦。于寶者。謂佛法僧寶。于如是業果等。極相符順。亦名清凈。及希求義。與欲所依為業。
云何慚。謂自增上。及法增上。于所作罪。羞恥為性。罪謂過失。智者所厭患故。羞恥者。謂不作眾罪。防息惡行。所依為業。
云何愧。謂他增上。于所作罪。羞恥為性。他增上者謂怖畏責罰。及議論等。所有罪失。羞恥於他。業如慚說。
云何無貪。謂貪對治。令深厭患。無著為性。謂于諸有。及有資具。染著為貪。彼之對治。說為無貪。此即于有。及有資具。無染著義。遍知生死諸過失故。名為厭患。惡行不起。所依為業。
云何無瞋。謂瞋對治。以慈為性。謂于眾生。不損害義。業如無貪說。
云何無癡。謂癡對治。如實正行為性。如實者略。謂四聖諦
【現代漢語翻譯】 現代漢語譯本： 即於此以擇法為特性。（擇法：對佛法的選擇和辨別）或由如理的引導，或由不如理的引導，或兩者都不是引導。
『即於此』指的是所觀察的事物。『擇法』指的是通過智慧對諸法的自相和共相進行簡擇，從而獲得決定的過程。『如理所引』指的是佛弟子。『不如理所引』指的是各種外道。『俱非所引』指的是其餘眾生。它的作用是斷除疑惑，因為智慧能夠簡擇，從而在諸法中獲得決斷。
什麼是信？指的是對於業果、諸諦、寶等，深刻而正確的信服和順從，以心清凈為特性。
『于業』指的是福業、非福業和不動業。『于果』指的是須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）、阿羅漢（Arahat，無學果）。『于諦』指的是苦、集、滅、道四聖諦。『于寶』指的是佛、法、僧三寶。對於這樣的業果等，極其信服和順從，也稱為清凈，以及希求之義。它的作用是作為欲求的所依。
什麼是慚？指的是以自身增上和法增上為因，對於所作的罪過感到羞恥，以羞恥為特性。罪指的是過失，是智者所厭惡的。羞恥指的是不做各種罪惡，防止和停止惡行。它的作用是作為所依。
什麼是愧？指的是以他人增上為因，對於所作的罪過感到羞恥，以羞恥為特性。他人增上指的是害怕責罰以及議論等。對於所有的罪過和過失，在他人面前感到羞恥。作用如同慚所說。
什麼是無貪？指的是貪的對治，使人深深厭患，以無執著為特性。對於各種存在（有），以及存在的資具的染著稱為貪。無貪是對治貪的方法。這就是對於存在以及存在的資具沒有染著的意義。因為遍知生死輪迴的各種過失，所以稱為厭患。它的作用是不生起惡行。
什麼是無瞋？指的是瞋的對治，以慈愛為特性。指的是對於眾生不損害。作用如同無貪所說。
什麼是無癡？指的是癡的對治，以如實正行為特性。如實簡略地說，就是四聖諦。
【English Translation】 English version: Namely, in that, the characteristic is the selection of Dharma (Dharma: the selection and discernment of Buddhist teachings). Either guided by what is reasonable, or guided by what is unreasonable, or neither.
'Namely, in that' refers to the things being observed. 'Selection of Dharma' refers to the process of discerning the self-characteristics and common characteristics of all Dharmas through wisdom, thereby obtaining a decision. 'Guided by what is reasonable' refers to the disciples of the Buddha. 'Guided by what is unreasonable' refers to various non-Buddhist paths. 'Neither' refers to other sentient beings. Its function is to eliminate doubts, because wisdom can discern, thereby obtaining a decision among all Dharmas.
What is faith? It refers to deep and correct belief and compliance with karma and its results, the Truths, the Jewels, etc., with purity of mind as its characteristic.
'In karma' refers to meritorious karma, non-meritorious karma, and unwavering karma. 'In results' refers to the fruits of Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), and Arhat (worthy one). 'In Truths' refers to the Four Noble Truths of suffering, accumulation, cessation, and the path. 'In Jewels' refers to the Three Jewels of Buddha, Dharma, and Sangha. For such karma and its results, there is extreme belief and compliance, also called purity, and the meaning of aspiration. Its function is to serve as the basis for desire.
What is shame? It refers to feeling ashamed of one's wrongdoings due to self-respect and respect for the Dharma, with shame as its characteristic. Wrongdoing refers to faults, which are detested by the wise. Shame refers to not committing various wrongdoings, preventing and stopping evil actions. Its function is to serve as a basis.
What is embarrassment? It refers to feeling ashamed of one's wrongdoings due to the influence of others, with shame as its characteristic. The influence of others refers to fearing punishment and criticism, etc. Feeling ashamed of all wrongdoings and faults in front of others. Its function is as described for shame.
What is non-greed? It refers to the antidote to greed, causing deep aversion, with non-attachment as its characteristic. Attachment to various existences (bhava) and the resources for existence is called greed. Non-greed is the method to counteract greed. This is the meaning of non-attachment to existence and the resources for existence. Because of fully knowing the various faults of samsara, it is called aversion. Its function is to prevent the arising of evil actions.
What is non-anger? It refers to the antidote to anger, with loving-kindness as its characteristic. It refers to not harming sentient beings. Its function is as described for non-greed.
What is non-ignorance? It refers to the antidote to ignorance, with acting in accordance with reality as its characteristic. Briefly, reality refers to the Four Noble Truths.
廣。謂十二緣起。于彼加行。是正知義。業亦如無貪說。
云何精進。謂懈怠對治。善品現前。勤勇為性。謂若被甲。若加行。若無怯弱。若不退轉。若無喜足。是如此義。圓滿成就。善法為業。
云何輕安。謂粗重對治。身心調暢。堪能為性。謂能棄捨十不善行。除障為業。由此力故。除一切障。轉舍粗重。
云何不放逸。謂放逸對治。依止無貪。乃至精進。舍諸不善。修彼對治諸善法故。謂貪瞋癡。及以懈怠。名為放逸。對治彼故。是不放逸。謂依無貪．無瞋．無癡．精進四法。對治不善法。修習善法故。世出世間正行所依為業。
云何舍。謂依如是無貪。無瞋。乃至精進。獲得心平等性。心正直性。心無功用性。又復由此。離諸雜染法。安住清凈法。謂依無貪。無瞋無癡。精進性故。或時遠離昏沉掉舉諸過失故。初得心平等。或時任運無勉勵故。次得心正直。或時遠離諸雜染故。最後獲得心無功用。業如不放逸說。
云何不害。謂害對治。以悲為性。謂由悲故。不害群生。是無瞋分。不損惱為業。
云何貪。謂於五取蘊。染愛耽著為性。謂此纏縛。輪迴三界。生苦為業。由愛力故。生五取蘊。
云何瞋。謂于群生。損害為性。住不安隱。及惡行所依為業。不安隱者
【現代漢語翻譯】 現代漢語譯本： 什麼是廣？指的是十二緣起（十二因緣，佛教關於生命輪迴的理論）。在十二緣起的加行（修行）中，具有正知的意義。業（行為）的解釋如同無貪（沒有貪慾）的解釋。
什麼是精進？指的是對治懈怠，使善法現前，以勤奮勇猛為特性。包括披甲（準備戰鬥）、加行（努力修行）、無怯弱（不膽怯）、不退轉（不退縮）、無喜足（不滿足於已有的成就）。這就是精進的意義。它的作用是圓滿成就各種善法。
什麼是輕安？指的是對治粗重（身心的沉重和不適），使身心調暢，以堪能（能夠勝任）為特性。能夠捨棄十不善行（十種惡業），以此來消除障礙。由於輕安的力量，可以去除一切障礙，轉化捨棄粗重。
什麼是不放逸？指的是對治放逸（放縱懈怠），依止無貪、無瞋、無癡（沒有貪慾、嗔恨、愚癡）乃至精進，捨棄各種不善法，修習對治它們的各種善法。貪、瞋、癡以及懈怠，被稱為放逸。對治它們，就是不放逸。也就是依止無貪、無瞋、無癡、精進這四種方法，來對治不善法，修習善法。它的作用是作為世間和出世間正當行爲的所依。
什麼是舍？指的是依止如是的無貪、無瞋，乃至精進，獲得心平等性（內心平靜）、心正直性（內心正直）、心無功用性（內心自然而然）。又由此，遠離各種雜染法（煩惱），安住于清凈法。也就是依止無貪、無瞋、無癡、精進的特性，有時遠離昏沉掉舉（精神萎靡和心神不定）等過失，最初獲得心平等；有時任運（自然而然）而無需勉勵，其次獲得心正直；有時遠離各種雜染，最後獲得心無功用。它的作用如同不放逸的解釋。
什麼是不害？指的是對治損害，以悲（慈悲）為特性。由於慈悲，不傷害眾生。這是無瞋的一部分，它的作用是不損害惱亂眾生。
什麼是貪？指的是對於五取蘊（色、受、想、行、識五種構成生命的要素），產生染愛耽著（污染的愛和執著）的心理。這種貪會纏縛眾生，使之在三界（欲界、色界、無色界）中輪迴，產生痛苦。由於愛的力量，產生五取蘊。
什麼是瞋？指的是對於眾生，產生損害的心理。它的作用是使人住于不安穩的狀態，並且是惡行的所依。不安穩指的是...
【English Translation】 English version: What is 'extensiveness'? It refers to the twelve Nidānas (twelve links of dependent origination, the Buddhist theory of the cycle of life). Applying effort to them is the meaning of right knowledge. The explanation of karma (action) is like the explanation of non-greed (absence of desire).
What is diligence? It refers to the antidote to laziness, the manifestation of wholesome qualities, and has the characteristic of being diligent and courageous. It includes being armored (prepared for battle), applying effort (practicing diligently), being without timidity (not being timid), not regressing (not retreating), and not being content (not being satisfied with existing achievements). This is the meaning of diligence. Its function is to perfectly accomplish various wholesome qualities.
What is pliancy? It refers to the antidote to unwieldiness (heaviness and discomfort of body and mind), making body and mind harmonious, and has the characteristic of being capable (able to undertake). It is able to abandon the ten unwholesome actions (ten kinds of evil karma), thereby eliminating obstacles. Due to the power of pliancy, all obstacles can be removed, and unwieldiness can be transformed and abandoned.
What is non-negligence? It refers to the antidote to negligence (carelessness and laziness), relying on non-greed, non-hatred, non-delusion (absence of greed, hatred, and delusion), and even diligence, abandoning various unwholesome qualities, and cultivating various wholesome qualities that counteract them. Greed, hatred, delusion, and laziness are called negligence. Counteracting them is non-negligence. That is, relying on the four qualities of non-greed, non-hatred, non-delusion, and diligence to counteract unwholesome qualities and cultivate wholesome qualities. Its function is to serve as the basis for righteous conduct in both worldly and transcendental realms.
What is equanimity? It refers to, relying on such non-greed, non-hatred, and even diligence, obtaining mental equality (inner peace), mental uprightness (inner integrity), and mental effortlessness (inner spontaneity). Furthermore, thereby, being separated from various defiled qualities (afflictions) and abiding in pure qualities. That is, relying on the characteristics of non-greed, non-hatred, non-delusion, and diligence, sometimes being separated from faults such as lethargy and agitation (mental dullness and restlessness), initially obtaining mental equality; sometimes spontaneously and without effort, secondly obtaining mental uprightness; sometimes being separated from various defilements, finally obtaining mental effortlessness. Its function is like the explanation of non-negligence.
What is non-harming? It refers to the antidote to harming, having compassion as its characteristic. Due to compassion, not harming sentient beings. This is a part of non-hatred, and its function is not to harm or disturb sentient beings.
What is greed? It refers to the mind of being tainted with love and attachment (contaminated love and attachment) to the five aggregates (form, feeling, perception, mental formations, and consciousness, the five elements that constitute life). This greed binds sentient beings, causing them to cycle through the three realms (desire realm, form realm, formless realm), producing suffering. Due to the power of love, the five aggregates arise.
What is hatred? It refers to the mind of generating harm towards sentient beings. Its function is to cause one to dwell in a state of unease and to be the basis of evil actions. Unease refers to...
。謂損害他。自住苦故。
云何慢。慢有七種。謂慢．過慢．過過慢．我慢．增上慢．卑慢．邪慢。云何慢。謂於劣計己勝。或於等計己等。如是心高舉為性。云何過慢。謂于等計己勝。或於勝計己等。如是心高舉為性。云何過過慢。謂于勝計己勝。如是心高舉為性。云何我慢。謂於五取蘊。隨計為我。或為我所。如是心高舉為性。云何增上慢。謂未得增上殊勝所證之法。謂我已得。如是心高舉為性。增上殊勝所證法者。謂諸聖果。及三摩地。三摩缽底等。于彼未得。謂我已得。而自矜倨。云何卑慢謂于多分殊勝。計己少分下劣。如是心高舉為性。云何邪慢。謂實無德。計己有德。如是心高舉為性。下生敬重所依為業。謂于尊者。及有德者。而起倨慠。不生崇重。
云何無明。謂于業果諦寶。無智為性。此有二種。一者俱生。二者分別。又欲界貪瞋。及以無明。為三不善根。謂貪不善根。瞋不善根。癡不善根。此復俱生。不俱生。分別所起。俱生者。謂禽獸等。不俱生者。謂貪相應等。分別者。謂諸見相應與虛妄決定。疑煩惱所依為業。
云何見。見有五種。謂薩迦耶見．邊執見．邪見．見取．戒取。云何薩迦耶見。謂於五取蘊。隨執為我。或為我所。染慧為性。薩謂敗壞義。迦耶謂和合積聚義。
【現代漢語翻譯】 現代漢語譯本：什麼是損害？損害是指傷害他人，因為自己安住于痛苦之中。
什麼是慢？慢有七種：慢、過慢、過過慢、我慢、增上慢、卑慢、邪慢。什麼是慢？是指對於不如自己的人，認為自己勝過他；或者對於與自己相等的人，認為自己與他相等。像這樣內心高舉為特性。什麼是過慢？是指對於與自己相等的人，認為自己勝過他；或者對於勝過自己的人，認為自己與他相等。像這樣內心高舉為特性。什麼是過過慢？是指對於勝過自己的人，認為自己勝過他。像這樣內心高舉為特性。什麼是我慢？是指對於五取蘊（pancha-upadanakkhandha），隨之計度為『我』，或者為『我所』。像這樣內心高舉為特性。什麼是增上慢？是指沒有得到增上殊勝所證之法，卻說我已經得到。像這樣內心高舉為特性。增上殊勝所證法是指諸聖果，以及三摩地（samadhi）、三摩缽底（samapatti）等。對於這些沒有得到，卻說我已經得到，而自我矜持傲慢。什麼是卑慢？是指對於大部分殊勝之處，認為自己只有少部分下劣。像這樣內心高舉為特性。什麼是邪慢？是指實際上沒有德行，卻認為自己有德行。像這樣內心高舉為特性。其作用是成為不生起敬重心的所依，即對於尊者和有德行的人，卻生起傲慢，不生起崇敬之心。
什麼是無明？是指對於業果、諦、寶，沒有智慧作為其特性。這有二種：一是俱生，二是分別。並且欲界（kama-dhatu）的貪、嗔以及無明，是三種不善根。即貪不善根、嗔不善根、癡不善根。這又分為俱生、不俱生、分別所起。俱生是指禽獸等。不俱生是指與貪相應等。分別是指與諸見相應，並且虛妄決定。其作用是成為疑惑煩惱的所依。
什麼是見？見有五種：即薩迦耶見（satkayadristi）、邊執見（antagrahadristi）、邪見（mithyadristi）、見取（dristi-paramarsa）、戒取（silavata-paramarsa）。什麼是薩迦耶見？是指對於五取蘊（pancha-upadanakkhandha），隨之執著為『我』，或者為『我所』，以染污的智慧為特性。薩（sat）是敗壞的意思，迦耶（kaya）是和合積聚的意思。
【English Translation】 English version: What is harming? Harming means hurting others because one dwells in suffering oneself.
What is conceit? There are seven types of conceit: conceit, excessive conceit, exceedingly excessive conceit, self-conceit, superior conceit, inferior conceit, and wrong conceit. What is conceit? It means considering oneself superior to those who are inferior, or considering oneself equal to those who are equal. Such a state of mind is characterized by arrogance. What is excessive conceit? It means considering oneself superior to those who are equal, or considering oneself equal to those who are superior. Such a state of mind is characterized by arrogance. What is exceedingly excessive conceit? It means considering oneself superior to those who are superior. Such a state of mind is characterized by arrogance. What is self-conceit? It means regarding the five aggregates of clinging (pancha-upadanakkhandha) as 'I' or 'mine'. Such a state of mind is characterized by arrogance. What is superior conceit? It means claiming to have attained superior and extraordinary qualities of realization when one has not. Such a state of mind is characterized by arrogance. Superior and extraordinary qualities of realization refer to the fruits of the path, as well as samadhi (samadhi), samapatti (samapatti), etc. Claiming to have attained these when one has not, and being self-satisfied and arrogant. What is inferior conceit? It means considering oneself inferior in a small part while possessing many superior qualities. Such a state of mind is characterized by arrogance. What is wrong conceit? It means claiming to possess virtues when one actually has none. Such a state of mind is characterized by arrogance. Its function is to become the basis for not generating respect, that is, to be arrogant towards venerable and virtuous individuals, and not to generate reverence.
What is ignorance? It means lacking wisdom regarding karma and its results, the Truths, and the Jewels, as its characteristic. There are two types of ignorance: innate and conceptual. Furthermore, greed, hatred, and ignorance in the desire realm (kama-dhatu) are the three unwholesome roots: the unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion. These are further divided into innate, non-innate, and conceptually arisen. Innate refers to beings such as birds and beasts. Non-innate refers to things such as being associated with greed. Conceptual refers to being associated with views and falsely determining things. Its function is to become the basis for doubt and afflictions.
What is view? There are five types of views: the view of self-identity (satkayadristi), the view of holding to extremes (antagrahadristi), wrong view (mithyadristi), the view of holding to views (dristi-paramarsa), and the view of holding to precepts (silavata-paramarsa). What is the view of self-identity? It means clinging to the five aggregates of clinging (pancha-upadanakkhandha) as 'I' or 'mine', with defiled wisdom as its characteristic. Sat (sat) means decay, and kaya (kaya) means aggregation and accumulation.
即於此中。見一見常。異蘊有我蘊。為我所等。何故復如是說。謂薩者破常想。迦耶破一想。無常積集。是中無我及我所故。染慧者。謂煩惱俱。一切見品所依為業。
云何邊執見。謂薩迦耶見增上力故。即于所取。或執為常。或執為斷。染慧為性。常邊者。謂執我自在。為遍常等。斷邊者。謂執有作者丈夫等彼死已不復生。如瓶既破更無盛用。障中道出離為業。
云何邪見。謂謗因果。或謗作用。或壞善事。染慧為性。謗因者。因謂業煩惱性。合有五支。煩惱有三種。謂無明愛取。業有二種謂行及有。有者。謂依阿賴耶識諸業種子此亦名業。如世尊說。阿難。若業能與未來果彼亦名有。如是等。此謗名為謗因。謗果者。果有七支。謂識名色六處觸受生老死。此謗為謗果。或復謗無善行惡行。名為謗因。謗無善行惡行果報。名為謗果。謗無此世他世。無父無母。無化生眾生。此謗為謗作用。謂從此世往他世作用。種子任持作用。結生相續作用等。謗無世間阿羅漢等。為壞善事。斷善根為業。不善根堅固所依為業。又生不善。不生善為業。
云何見取。謂於三見。及所依蘊。隨計為最為上為勝為極。染慧為性。三見者。謂薩迦耶。邊執。邪見。所依蘊者。即彼諸見所依之蘊。業如邪見說。
云
【現代漢語翻譯】 現代漢語譯本： 『即於此中，見一見常，異蘊有我蘊，為我所等。』為什麼又要這樣說呢？這是因為『薩』（sat，存在）是爲了破除常想，『迦耶』（kāya，身體）是爲了破除一想。因為是無常的積聚，所以其中沒有我以及我所。染慧者，指的是與煩惱相應，以一切見品所依為業。
什麼是邊執見？因為薩迦耶見（satkāyadṛṣṭi，有身見）的增上力，因此對於所取之境，或者執著為常，或者執著為斷。以染慧為體性。常邊者，指的是執著『我』是自在的，是普遍常恒等等。斷邊者，指的是執著有作者、丈夫等等，他們死後不再產生，就像瓶子破了之後不再有盛東西的作用。以障礙中道和出離為業。
什麼是邪見？指的是誹謗因果，或者誹謗作用，或者破壞善事。以染慧為體性。誹謗因者，因指的是業和煩惱的體性，合起來有五支。煩惱有三種，即無明、愛、取。業有兩種，即行和有。『有』指的是依阿賴耶識（ālayavijñāna，藏識）的諸業種子，這也叫做業。如世尊所說：『阿難，如果業能夠給予未來的果報，那也叫做有。』像這樣誹謗，就叫做誹謗因。誹謗果者，果有七支，即識、名色、六處、觸、受、生、老死。像這樣誹謗，就叫做誹謗果。或者誹謗沒有善行惡行，這叫做誹謗因。誹謗沒有善行惡行的果報，這叫做誹謗果。誹謗沒有此世他世，沒有父親母親，沒有化生眾生，這叫做誹謗作用。指的是從此世往他世的作用，種子任持的作用，結生相續的作用等等。誹謗世間沒有阿羅漢（arhat，應供）等等，這是爲了破壞善事，以斷絕善根為業，以使不善根堅固為所依，又以產生不善，不產生善為業。
什麼是見取？指的是對於三種見，以及所依之蘊，隨其所計，認為是最好、最上、最殊勝、最極端的。以染慧為體性。三種見指的是薩迦耶見（satkāyadṛṣṭi，有身見）、邊執見、邪見。所依蘊指的是這些見所依止的蘊。其作用如邪見所說。
什麼是戒禁取？
【English Translation】 English version: 『Herein, seeing a single, constant entity, considering the aggregates as 『I』 or 『mine,』 etc.』 Why is it said again in this way? It is because 『sat』 (existence) is to break the thought of permanence, and 『kāya』 (body) is to break the thought of oneness. Because it is an impermanent accumulation, there is no 『I』 or 『mine』 within it. 『Defiled wisdom』 refers to being associated with afflictions, with the basis of all views as its function.
What is the view of holding to extremes? Due to the increasing power of satkāyadṛṣṭi (view of the real self), one either clings to what is grasped as permanent or as annihilated. Its nature is defiled wisdom. The extreme of permanence refers to clinging to the 『self』 as being independent, universally constant, and so on. The extreme of annihilation refers to clinging to the idea that there are agents, individuals, etc., who, after death, are not reborn, like a broken pot that can no longer hold anything. Its function is to obstruct the Middle Way and liberation.
What is wrong view? It refers to slandering cause and effect, or slandering function, or destroying good deeds. Its nature is defiled wisdom. Slandering the cause refers to the nature of karma and afflictions, which together have five branches. There are three types of afflictions: ignorance, attachment, and grasping. There are two types of karma: action and existence. 『Existence』 refers to the seeds of karma that rely on ālayavijñāna (store consciousness), which is also called karma. As the World-Honored One said: 『Ānanda, if karma can give rise to future results, it is also called existence.』 Such slander is called slandering the cause. Slandering the effect refers to the seven branches of the effect: consciousness, name and form, the six sense bases, contact, feeling, birth, old age, and death. Such slander is called slandering the effect. Or, slandering that there are no good or bad actions is called slandering the cause. Slandering that there are no results of good or bad actions is called slandering the effect. Slandering that there is no this world or other world, no father or mother, no spontaneously born beings, is called slandering function. It refers to the function of going from this world to another world, the function of seeds maintaining, the function of linking rebirths, and so on. Slandering that there are no arhats (worthy ones) in the world is to destroy good deeds, with the function of cutting off roots of goodness, with the basis of strengthening unwholesome roots, and also with the function of generating unwholesome and not generating wholesome.
What is view-attachment? It refers to considering the three views and the aggregates on which they rely as the best, the highest, the most superior, and the most extreme, according to one's own reckoning. Its nature is defiled wisdom. The three views refer to satkāyadṛṣṭi (view of the real self), the view of holding to extremes, and wrong view. The aggregates on which they rely refer to the aggregates on which these views are based. Its function is as described in wrong view.
What is adherence to precepts and vows?
何戒禁取。謂于戒禁。及所依蘊。隨計為清凈為解脫。為出離。染慧為性。戒者。謂以惡見為先。離七種惡。禁者。謂牛狗等禁。及自拔髮。執三支杖僧佉定慧等。此非解脫之因。又計大自在或計世主。及入水火等。此非生天之因。如是等。彼計為因。所依蘊者。謂即戒禁所依之蘊。清凈者。謂即說此無間方便。以為清凈。解脫者。謂即以此解脫。煩惱出離者。謂即以此出離生死。是如此義。能與無果唐勞疲苦所依為業。無果唐勞者。謂此不能獲出苦義。
云何疑。謂于諦寶等。為有為無。猶預為性。不生善法。所依為業。諸煩惱中。后三見及疑。唯分別起。余通俱生。及分別起。
云何忿。謂依現前不饒益事。心憤為性。能與暴惡。執持鞭杖。所依為業。
云何恨。謂忿為先。結怨不捨為性。能與不忍。所依為業。
云何覆。謂於過失。隱藏為性謂藏隱罪故。他正教誨時。不能發露。是癡之分。能與追悔。不安隱住。所依為業。
云何惱。謂發暴惡言。陵犯為性。忿恨為先。心起損害。暴惡言者。謂切害粗獷。能與憂苦。不安隱住。所依為業。又能發生非福為業。起惡名稱為業。
云何嫉。謂於他盛事。心妒為性。為名利故。於他盛事。不堪忍耐。妒忌心生。自住憂苦。所依
【現代漢語翻譯】 現代漢語譯本： 什麼是戒禁取（Śīlabbataparāmarsa，執著于不正確的戒律和苦行）？指的是對於戒律和苦行，以及它們所依賴的五蘊（Skandha），錯誤地認為它們是清凈的、解脫的、或出離的。其本質是染污的智慧。戒律，指的是以錯誤的見解為先導，遠離七種惡行。苦行，指的是牛戒、狗戒等禁忌，以及自己拔頭髮，執持三支杖，僧佉派（Sāṃkhya）的禪定智慧等。這些都不是解脫的原因。又如認為膜拜大自在天（Maheśvara）或世主（Īśvara），以及跳入水火等行為可以生天，這些都不是生天的原因。像這些等等，他們卻認為是可以達到目的的手段。所依賴的五蘊，指的是戒律和苦行所依賴的五蘊。清凈，指的是說這些（戒律和苦行）是達到清凈的直接方法。解脫，指的是說通過這些（戒律和苦行）可以解脫。出離，指的是說通過這些（戒律和苦行）可以出離生死。這就是它的含義。其作用是導致沒有結果的徒勞和疲憊。沒有結果的徒勞，指的是這些（戒律和苦行）不能獲得脫離痛苦的意義。
什麼是疑（Vicikicchā，懷疑）？指的是對於四聖諦（Satya）、三寶（Triratna）等，心存懷疑，猶豫不定。其本質是不生善法。其作用是不生起善法。在各種煩惱中，后三種見（有身見、邊見、邪見）和疑，只是通過分別而生起。其餘的煩惱，既有與生俱來的，也有通過分別而生起的。
什麼是忿（Krodha，忿怒）？指的是依賴於眼前不順心的事情，內心憤恨。其本質是內心憤恨。其作用是導致暴戾兇惡，執持鞭杖。
什麼是恨（Upanāha，怨恨）？指的是以忿怒為先導，結下怨恨而不肯捨棄。其本質是結怨不捨。其作用是導致不能忍耐。
什麼是覆（Mrakṣa，覆藏）？指的是對於自己的過失，加以隱藏。其本質是隱藏罪過，因此當他人正確教誨時，不能坦白承認。這是愚癡的一部分。其作用是導致追悔，不得安穩。
什麼是惱（Pradāsa，惱怒）？指的是發出暴惡的言語，侵犯他人。其本質是忿恨為先，內心產生損害。暴惡的言語，指的是尖刻、傷害、粗魯的言語。其作用是導致憂愁痛苦，不得安穩。又能導致產生非福，產生惡名。
什麼是嫉（Īrṣyā，嫉妒）？指的是對於他人的興盛，內心嫉妒。爲了名利，對於他人的興盛，不能忍耐，產生嫉妒心，自己也住在憂愁痛苦之中。
【English Translation】 English version: What is Śīlabbataparāmarsa (clinging to rules and rituals)? It refers to, regarding precepts and vows, and the aggregates (Skandha) on which they rely, mistakenly considering them to be pure, liberating, or a means of escape. Its nature is defiled wisdom. 'Precepts' refers to, with wrong views as a precursor, abstaining from seven kinds of evil deeds. 'Vows' refers to prohibitions such as the cow vow, dog vow, etc., as well as self-plucking of hair, holding a three-pronged staff, the meditative wisdom of the Sāṃkhya school, etc. These are not causes of liberation. Furthermore, considering worshiping Maheśvara (Great自在天) or Īśvara (World Ruler) and entering water or fire as means to be reborn in heaven are not causes for rebirth in heaven. Such things, they consider as means to an end. The aggregates on which they rely refer to the aggregates on which these precepts and vows depend. 'Purity' refers to saying that these (precepts and vows) are the direct means to achieve purity. 'Liberation' refers to saying that through these (precepts and vows) one can be liberated. 'Escape' refers to saying that through these (precepts and vows) one can escape from birth and death. This is its meaning. Its function is to cause fruitless effort and exhaustion, leading to no result. 'Fruitless effort' refers to these (precepts and vows) not leading to the meaning of escaping suffering.
What is Vicikicchā (doubt)? It refers to, regarding the Four Noble Truths (Satya), the Three Jewels (Triratna), etc., being uncertain and hesitant. Its nature is not generating good dharmas. Its function is not to give rise to wholesome qualities. Among all afflictions, the last three views (belief in a self, extreme views, and wrong views) and doubt arise only through discrimination. The remaining afflictions arise both innately and through discrimination.
What is Krodha (anger)? It refers to, relying on unpleasant things in the present, the mind being resentful. Its nature is mental resentment. Its function is to lead to violence and holding whips and staffs.
What is Upanāha (resentment)? It refers to, with anger as a precursor, harboring resentment and not letting go. Its nature is holding onto grudges. Its function is to lead to intolerance.
What is Mrakṣa (concealment)? It refers to hiding one's own faults. Its nature is concealing transgressions, therefore, when others correctly teach, one cannot confess openly. This is a part of ignorance. Its function is to lead to regret and unstable dwelling.
What is Pradāsa (annoyance)? It refers to uttering violent and evil words, offending others. Its nature is anger and resentment as a precursor, the mind generating harm. Violent and evil words refer to sharp, hurtful, and coarse language. Its function is to lead to sorrow and unstable dwelling. It can also lead to the generation of non-merit and the creation of a bad reputation.
What is Īrṣyā (jealousy)? It refers to, regarding the prosperity of others, the mind being jealous. For the sake of fame and gain, one cannot tolerate the prosperity of others, generating jealousy, and dwelling in sorrow and suffering.
為業。
云何慳。謂施相違。心吝為性。謂于財等。生吝惜故。不能惠施。如是為慳。心遍執著利養眾具。是貪之分。與無厭足。所依為業。無厭足者。由慳吝故。非所用物。猶恒積聚。
云何誑。謂矯妄於他詐現不實功德為性。是貪之分。能與邪命。所依為業。
云何諂。謂矯設方便。隱己過惡。心曲為性。謂于名利。有所計著。是貪癡分。障正教誨為業。復由有罪。不自如實發露歸懺。不任教授。
云何憍。謂于盛事。染著倨傲。能盡為性。盛事者。謂有漏盛事。染著倨傲者。謂于染愛。悅豫矜恃。是貪之分。能盡者。謂此能盡諸善根故。
云何害。謂于眾生。損惱為性。是瞋之分。損惱者。謂加鞭杖等。即此所依為業。
云何為慚。謂所作罪。不自羞恥為性。一切煩惱。及隨煩惱。助伴為業。
云何無愧。謂所作罪。不羞他為性。業如無慚說。
云何昏沉。謂心不調暢。無所堪任。矇昧為性。是癡之分。與一切煩惱。及隨煩惱。所依為業。
云何掉舉。謂隨憶念喜樂等事。心不寂靜為性。應知憶念先所遊戲歡笑等事。心不寂靜。是貪之分。障奢摩他為業。
云何不信。謂信所治。于業果等。不正信順。心不清凈為性。能與懈怠。所依為業。
【現代漢語翻譯】 現代漢語譯本 什麼是慳吝？就是與佈施相反。以內心吝惜為特性。就是對於財物等等，產生吝惜，所以不能夠惠施。像這樣就是慳吝。內心普遍執著于利養和各種資具，這是貪婪的一部分。以使人永不滿足作為它的作用。沒有滿足，是因為慳吝的緣故，不是自己用的東西，仍然不斷地積聚。 什麼是誑騙？就是虛假地向他人展示不真實的功德，以此為特性。這是貪婪的一部分，能夠成為邪命（不正當的謀生手段）的依靠。 什麼是諂媚？就是虛假地設定方便，隱藏自己的過錯和惡行，以內心彎曲為特性。就是對於名利有所計較和執著，這是貪婪和愚癡的一部分，障礙正確的教誨作為它的作用。又因為有罪，不能夠如實地發露和懺悔，不能勝任接受教授。 什麼是憍慢？就是對於興盛的事情，產生染著和倨傲，以能夠耗盡善根為特性。興盛的事情，指的是有漏的興盛的事情。染著和倨傲，指的是對於染愛產生喜悅和自恃。這是貪婪的一部分，能夠耗盡，指的是這種憍慢能夠耗盡各種善根。 什麼是損害？就是對於眾生，以損害和惱亂為特性。這是嗔恨的一部分。損害和惱亂，指的是加以鞭打等等。就以這種損害和惱亂作為它的作用。 什麼是無慚？就是對於所作的罪惡，不自己感到羞恥作為它的特性。一切煩惱以及隨煩惱，都以它作為助伴。 什麼是無愧？就是對於所作的罪惡，不向他人感到羞愧作為它的特性。作用和無慚一樣。 什麼是昏沉？就是心不調暢，沒有堪能，以矇昧為特性。這是愚癡的一部分，與一切煩惱以及隨煩惱，作為所依。 什麼是掉舉？就是隨著憶念喜樂等等的事情，心不寂靜作為它的特性。應當知道憶念先前所遊戲和歡笑等等的事情，心不寂靜。這是貪婪的一部分，障礙奢摩他（止）作為它的作用。 什麼是不信？就是與信心所對治的，對於業果等等，不正確地信順，以心不清凈為特性。能夠成為懈怠的依靠。
【English Translation】 English version What is Miserliness? It is the opposite of generosity. Its characteristic is a stingy mind, meaning one is attached to wealth and other things, and therefore unable to give generously. This is miserliness. The mind is universally attached to gains and various necessities, which is a part of greed. Its function is to cause insatiability. Insatiability arises because of miserliness; even things one does not use are constantly accumulated. What is Deceit? It is falsely displaying unreal merits to others, which is its characteristic. It is a part of greed and can be the basis for wrong livelihood. What is Flattery? It is falsely setting up conveniences, concealing one's own faults and evils, with a crooked mind as its characteristic. It means being calculating and attached to fame and gain. It is a part of greed and delusion, and its function is to obstruct correct teachings. Furthermore, because of having committed offenses, one cannot truthfully confess and repent, and is not qualified to receive instruction. What is Pride? It is attachment and arrogance towards prosperous things, with the characteristic of being able to exhaust good roots. Prosperous things refer to conditioned prosperous things. Attachment and arrogance refer to delight and self-importance in attachment and love. It is a part of greed, and 'being able to exhaust' means that this pride can exhaust all kinds of good roots. What is Harmfulness? It is harming and disturbing sentient beings as its characteristic. It is a part of anger. Harming and disturbing refer to inflicting whippings and beatings, etc. This harming and disturbing is its function. What is Shamelessness? It is not feeling ashamed of one's own wrongdoings as its characteristic. All afflictions and secondary afflictions take it as an accomplice. What is Lack of Shame? It is not feeling ashamed before others for one's wrongdoings as its characteristic. Its function is the same as shamelessness. What is Torpor? It is the mind being unrelaxed and incapable, with dullness as its characteristic. It is a part of delusion and serves as a basis for all afflictions and secondary afflictions. What is Excitement? It is the mind being unquiet due to recalling joyful and pleasurable things, etc., as its characteristic. It should be understood that the mind is unquiet when recalling past games, laughter, and other such things. It is a part of greed and obstructs Shamatha (calm abiding) as its function. What is Disbelief? It is the opposite of faith, not correctly believing and trusting in karmic results, etc., with an impure mind as its characteristic. It can be the basis for laziness.
云何懈怠。謂精進所治。于諸善品。心不勇進為性。能障勤修眾善為業。
云何放逸。謂依貪瞋癡懈怠故。于諸煩惱。心不防護。于諸善品。不能修習為性。不善增長。善法退失。所依為業。
云何失念。謂染污念。于諸善法。不能明記為性。染污念者。謂煩惱俱。于善不明記者。謂于正教授。不能憶持義能與散亂所依為業。
云何散亂。謂貪瞋癡分。令心心法流散為性。能障離欲為業。
云何不正知。謂煩惱相應慧。能起不正身語意行為性。違犯律行所依為業。謂于去來等。不正觀察故。而不能知應作不應作。致犯律儀。
云何惡作。謂心變悔為性。謂惡所作故名惡作。此惡作體非即變悔。由先惡所作。後起追悔故。此即以果從因為目。故名惡作。譬如六觸處說為先業。此有二位。謂善不善。於二位中。復各有二。若善位中。先不作善。後起悔心。彼因是善。悔亦是善。若先作惡。後起悔心。彼因不善。悔即是善。若不善位。先不作惡。後起悔心。彼因不善。悔亦不善。若先作善。後起悔心。彼因是善。悔是不善。
云何睡眠。謂不自在轉。昧略為性。不自在者。謂令心等不自在轉。是癡之分。又此自性不自在故。令心心法極成昧略。此善不善。及無記性。能與過失。所
【現代漢語翻譯】 現代漢語譯本 什麼是懈怠（Kaiśīdya）？是指精進的反面。對於各種善行，內心不勇猛前進是它的特性。它能夠阻礙勤奮修行各種善行，是它的作用。
什麼是放逸（Pramāda）？是指由於貪（rāga）、嗔（dveṣa）、癡（moha）和懈怠的緣故，對於各種煩惱，內心不加以防護；對於各種善行，不能夠修習是它的特性。導致不善增長，善法退失，是它所依賴的作用。
什麼是失念（Muṣitasmṛtitā）？是指被染污的念頭。對於各種善法，不能夠清楚地憶念是它的特性。染污的念頭是指與煩惱相應。對於善法不能清楚憶念，是指對於正確的教導，不能憶持，它的作用是能夠成為散亂的所依。
什麼是散亂（Vikṣepa）？是指貪、嗔、癡的部分，使心和心法（caitta）流散是它的特性。它能夠阻礙脫離慾望，是它的作用。
什麼是不正知（Asamprajanya）？是指與煩惱相應的智慧。能夠引起不正的身語意行為是它的特性。違犯戒律行為的所依是它的作用。這是指對於過去、未來等等，不正觀察的緣故，而不能夠知道應該做什麼不應該做什麼，導致違犯戒律。
什麼是惡作（Kaukṛtya）？是指內心變化而產生後悔是它的特性。因為做了不好的事情，所以叫做惡作。這個惡作的本體並非就是變化後悔。而是由於先前做了不好的事情，後來才產生追悔。這實際上是以結果來稱呼原因，所以叫做惡作。譬如六觸處（ṣaṭ sparśa-āyatanāni）被說為先業。這有善和不善兩種情況。在這兩種情況中，又各有兩種。如果在善的情況下，先前沒有做善事，後來產生後悔的心，那麼它的原因是善，後悔也是善。如果先前做了惡事，後來產生後悔的心，那麼它的原因是不善，後悔卻是善。如果是不善的情況下，先前沒有做惡事，後來產生後悔的心，那麼它的原因是不善，後悔也是不善。如果先前做了善事，後來產生後悔的心，那麼它的原因是善，後悔卻是不善。
什麼是睡眠（Middha）？是指不自在地運轉，昏昧是它的特性。不自在是指使心等等不能夠自在地運轉，是癡的部分。而且這個自性不自在的緣故，使心和心法極度地昏昧。這有善、不善以及無記性。能夠成為過失的所依。
【English Translation】 English version What is Kaiśīdya (懈怠, sloth)? It is the opposite of diligence. Its characteristic is that the mind does not advance courageously towards various virtuous qualities. Its function is to obstruct the diligent cultivation of various virtuous deeds.
What is Pramāda (放逸, heedlessness)? It means that due to greed (rāga, 貪), hatred (dveṣa, 嗔), delusion (moha, 癡), and sloth, the mind does not protect itself against various afflictions; it cannot cultivate various virtuous qualities. Its characteristic is that it causes unwholesome things to increase and wholesome things to decline. Its function is to be the basis for these.
What is Muṣitasmṛtitā (失念, forgetfulness)? It refers to a defiled thought. Its characteristic is that it cannot clearly remember various virtuous dharmas. A defiled thought means being associated with afflictions. Not clearly remembering virtuous dharmas means not being able to retain correct teachings in memory. Its function is to be the basis for distraction.
What is Vikṣepa (散亂, distraction)? It is the aspect of greed, hatred, and delusion that causes the mind and mental factors (caitta, 心法) to be scattered. Its characteristic is that it obstructs detachment from desire. Its function is to obstruct detachment from desire.
What is Asamprajanya (不正知, non-awareness)? It refers to wisdom associated with afflictions. Its characteristic is that it can give rise to incorrect actions of body, speech, and mind. Its function is to be the basis for violating ethical conduct. This means that due to incorrect observation of the past, future, etc., one cannot know what should and should not be done, leading to violations of precepts.
What is Kaukṛtya (惡作, regret)? It is characterized by mental change and remorse. Because of bad actions, it is called regret. The essence of this regret is not simply change and remorse. Rather, it is because of bad actions done previously that remorse arises later. This is actually using the result to name the cause, so it is called regret. For example, the six sense bases (ṣaṭ sparśa-āyatanāni, 六觸處) are described as past karma. This has two aspects: wholesome and unwholesome. Within these two aspects, there are again two possibilities for each. In the wholesome case, if one did not do good deeds previously and later feels regret, then the cause is wholesome, and the regret is also wholesome. If one did bad deeds previously and later feels regret, then the cause is unwholesome, but the regret is wholesome. In the unwholesome case, if one did not do bad deeds previously and later feels regret, then the cause is unwholesome, and the regret is also unwholesome. If one did good deeds previously and later feels regret, then the cause is wholesome, but the regret is unwholesome.
What is Middha (睡眠, sleep)? It is characterized by involuntary turning and dullness. Involuntary means causing the mind, etc., to turn involuntarily; it is a part of delusion. Moreover, because this nature is involuntary, it causes the mind and mental factors to become extremely dull. This can be wholesome, unwholesome, or neutral. It can be the basis for faults.
依為業。
云何尋。謂思慧差別。意言尋求。令心粗相分別為性。意言者。謂是意識。是中或依思。或依慧而起。分別粗相者。謂尋求瓶衣車乘等之粗相。樂觸苦觸等所依為業。
云何伺。謂思慧差別。意言伺察。令心細相分別為性。細相者。謂于瓶衣等。分別細相成不成等差別之義。
云何心不相應行。謂依色心等。分位假立。謂此與彼不可施設。異不異性。此復云何。謂得．無想定．滅盡定．無想天．命根．眾同分．生．老．住．無常．名身．句身．文身．異生性。如是等。
云何得。謂若獲。若成就。此復三種。謂種子成就。自在成就。現起成就。如其所應。
云何無想定。謂離遍凈染未離上染。以出離想作意為先所有不恒行心心法滅為性。
云何滅盡定。謂已離無所有處染。從第一有更起勝進。暫止息想作意為先。所有不恒行。及恒行一分。心心法滅為性不恒行。謂六轉識。恒行。謂攝藏識。及染污意。是中六轉識品。及染污意滅。皆滅盡定。
云何無想天。謂無想定所得之果。生彼天已。所有不恒行。心心法滅為性。
云何命根。謂于眾同分。先業所引住時分限為性。
云何眾同分。謂諸群生各各自類相似為性。
云何生。謂于眾同分。所
【現代漢語翻譯】 現代漢語譯本： 依之為業。
什麼是尋（Vitarka）？指的是思和慧的差別，是意念上的尋求，使心專注于粗略的表象，以分別粗略的表象為特性。這裡說的『意念』，指的是意識。在這種情況下，尋可能依賴於思，也可能依賴於慧而生起。『分別粗相』，指的是尋求瓶子、衣服、車乘等粗略的表象。其作用是作為樂觸、苦觸等的基礎。
什麼是伺（Vicara）？指的是思和慧的差別，是意念上的伺察，使心專注于細微的表象，以分別細微的表象為特性。『細相』，指的是對於瓶子、衣服等，分別其細微的表象，例如是否完整等差別之義。
什麼是不相應行法？指的是依賴於色法、心法等，根據位置假立的法。意思是說，這個和那個之間，不能施設為相同或不相同。這些不相應行法又是什麼呢？包括：得（Prapti）、無想定（Asamjnasamadapatti）、滅盡定（Nirodhasamadapatti）、無想天（Asamjnadeva）、命根（Jivitendriya）、眾同分（Nikayasabhaga）、生（Jati）、老（Jara）、住（Sthiti）、無常（Anityata）、名身（Namakaya）、句身（Padakaya）、文身（Vyanjanakaya）、異生性（Prthagjanatva）等等。
什麼是得（Prapti）？指的是獲得或成就。這又分為三種：種子成就、自在成就、現起成就，各自對應不同的情況。
什麼是無想定（Asamjnasamadapatti）？指的是已經離開了遍凈天的染污，但還沒有離開更高層次的染污，以出離想的作意為先導，所有不恒常生起的心和心所法的滅盡為特性。
什麼是滅盡定（Nirodhasamadapatti）？指的是已經離開了無所有處的染污，從第一有更進一步提升，以暫時止息想的作意為先導，所有不恒常生起以及恒常生起的一部分心和心所法的滅盡為特性。『不恒常生起』，指的是六轉識。『恒常生起』，指的是攝藏識（Alaya-vijnana）以及染污意（Klista-manas）。其中，六轉識及其品類，以及染污意的滅盡，都屬於滅盡定。
什麼是無想天（Asamjnadeva）？指的是通過修習無想定所獲得的果報。生到那個天界之後，所有不恒常生起的心和心所法的滅盡為特性。
什麼是命根（Jivitendriya）？指的是在眾同分中，由先前的業力所牽引，維持生命的時間限度為特性。
什麼是眾同分（Nikayasabhaga）？指的是各個群體的眾生，各自具有與其同類相似的特性。
什麼是生（Jati）？指的是在眾同分中，
【English Translation】 English version: It relies on this as its function.
What is Vitarka (initial application of thought)? It refers to the distinction between thinking (Samjna) and wisdom (Prajna). It is a mental seeking, causing the mind to focus on coarse appearances, with the characteristic of distinguishing coarse appearances. 『Mental』 here refers to consciousness (Vijnana). In this case, Vitarka may arise based on either thinking or wisdom. 『Distinguishing coarse appearances』 refers to seeking coarse appearances such as pots, clothes, carts, and vehicles. Its function is to serve as the basis for pleasant touch, painful touch, etc.
What is Vicara (sustained application of thought)? It refers to the distinction between thinking and wisdom. It is a mental investigation, causing the mind to focus on subtle appearances, with the characteristic of distinguishing subtle appearances. 『Subtle appearances』 refers to, for example, distinguishing the subtle aspects of pots, clothes, etc., such as whether they are complete or not.
What are citta-viprayukta-samskaras (non-associated formations)? They are provisionally established based on form (Rupa), mind (Citta), etc., meaning that it cannot be asserted that 『this』 and 『that』 are either the same or different. What are these non-associated formations? They include: Prapti (attainment), Asamjnasamadapatti (cessation of perception and feeling), Nirodhasamadapatti (extinction attainment), Asamjnadeva (non-percipient heaven), Jivitendriya (life faculty), Nikayasabhaga (similarity of kind), Jati (birth), Jara (aging), Sthiti (duration), Anityata (impermanence), Namakaya (collection of names), Padakaya (collection of phrases), Vyanjanakaya (collection of letters), Prthagjanatva (state of being an ordinary person), and so on.
What is Prapti (attainment)? It refers to obtaining or accomplishing. This is further divided into three types: seed attainment, self-mastery attainment, and manifest attainment, each corresponding to different situations.
What is Asamjnasamadapatti (cessation of perception and feeling)? It refers to having departed from the defilements of the Pure Abode (Subhakrtsna), but not yet having departed from the higher defilements. It is characterized by the cessation of all non-constant mental activities and mental factors, preceded by the intention of detachment.
What is Nirodhasamadapatti (extinction attainment)? It refers to having departed from the defilements of the Realm of Nothingness (Akincanyayatana), and further progressing from the First Existence (Prathamabhava), with the intention of temporarily ceasing thought as a precursor. It is characterized by the cessation of all non-constant and a portion of constant mental activities and mental factors. 『Non-constant』 refers to the six consciousnesses (Sad-vijnana). 『Constant』 refers to the Alaya-vijnana (storehouse consciousness) and the Klista-manas (afflicted mind). Among these, the cessation of the six consciousnesses and their categories, as well as the cessation of the afflicted mind, all belong to Nirodhasamadapatti.
What is Asamjnadeva (non-percipient heaven)? It refers to the result obtained through the practice of Asamjnasamadapatti. Having been born in that heaven, it is characterized by the cessation of all non-constant mental activities and mental factors.
What is Jivitendriya (life faculty)? It refers to the time limit for maintaining life within a group of beings, drawn by previous karma, as its characteristic.
What is Nikayasabhaga (similarity of kind)? It refers to the characteristic of various groups of beings each having similarities within their own kind.
What is Jati (birth)? It refers to, within a group of beings,
有諸行。本無今有為性。
云何老。謂彼諸行相續。變壞為性。
云何住。謂彼諸行相續。隨轉為性。
云何無常。謂彼諸行相續。謝滅為性。
云何名身。謂于諸法自性。增語為性。如說眼等。
云何句身。謂于諸法差別增語為性。如說諸行無常等。
云何文身。謂即諸字。此能表了前二性故。亦名顯。謂名句所依。顯了義故。亦名字。謂無異轉故。前二性者。謂詮自性及以差別。顯謂顯了。
云何異生性。謂于聖法。不得為性。
云何識蘊。謂于所緣。了別為性。亦名心。能採集故。亦名意。意所攝故。若最勝心。即阿賴耶識。此能採集諸行種子故。又此行相不可分別。前後一類相續轉故。又由此識從滅盡定。無想定。無想天起者。了別境界轉識。復生待所緣緣差別轉故。數數間斷還復生起。又令生死流轉回還故。阿賴耶識者。謂能攝藏一切種子。又能攝藏我慢相故。又復緣身為境界故。又此亦名阿陀那識。執持身故。最勝意者。謂緣藏識為境之識。恒與我癡．我見．我慢．我愛相應。前後一類相續隨轉。除阿羅漢聖道。滅定現在前位。如是六轉識。及染污意。阿賴耶識。此八名識蘊。
問蘊為何義。答積聚是蘊義。謂世間相續品類趣處差別色等總略攝
【現代漢語翻譯】 現代漢語譯本 什麼是諸行？以原本沒有而今有的狀態為特性。
什麼是老？指那些諸行相續不斷，以變壞為特性。
什麼是住？指那些諸行相續不斷，隨順轉變的特性。
什麼是無常？指那些諸行相續不斷，謝落消滅的特性。
什麼是名身？指對於諸法自性的增語，以此為特性。例如所說的眼等。
什麼是句身？指對於諸法差別的增語，以此為特性。例如所說的諸行無常等。
什麼是文身？指就是那些文字。因為這些文字能夠表達清楚前面兩種特性，所以也叫做『顯』，指名句所依賴的，能夠顯了意義。也叫做『字』，指沒有差異的轉變。前面兩種特性，指詮釋自性和差別。『顯』是指顯了。
什麼是異生性？指對於聖法，不能獲得的特性。
什麼是識蘊？指對於所緣境，了別認識的特性。也叫做『心』，因為能夠採集。也叫做『意』，因為是意所統攝的。如果說最殊勝的心，那就是阿賴耶識（Alaya-vijñāna，storehouse consciousness）。這個阿賴耶識能夠採集諸行種子。而且這個阿賴耶識的行相是不可分別的，前後一類相續不斷地運轉。又因為有了這個識，從滅盡定（nirodha-samāpatti，cessation attainment）、無想定（asaṃjñā-samāpatti，non-perception attainment）、無想天（asaṃjñā-deva，realm of non-perception）起來的人，了別境界的轉識才會再次產生，等待所緣緣的差別而運轉。數數間斷又再次生起。又使得生死流轉輪迴。阿賴耶識，是指能夠攝藏一切種子，又能夠攝藏我慢相。又緣身為境界。這個識也叫做阿陀那識（ādāna-vijñāna，grasping consciousness），執持身體的緣故。最殊勝的意，是指緣藏識為境界的識，恒常與我癡（self-ignorance）、我見（self-view）、我慢（self-conceit）、我愛（self-love）相應，前後一類相續隨轉，除了阿羅漢（arhat，one who is worthy）的聖道（arya-marga，noble path）、滅定（cessation attainment）現在前的狀態。像這樣，六轉識，以及染污意，阿賴耶識，這八個叫做識蘊。
問：蘊是什麼意思？答：積聚是蘊的意思。指世間相續的品類、趣處、差別、色等總括攝取。
【English Translation】 English version What are the 'all conditioned phenomena'? Their characteristic is that they originally did not exist, but now they do.
What is 'aging'? It refers to the continuous succession of those conditioned phenomena, with the characteristic of decay and deterioration.
What is 'duration'? It refers to the continuous succession of those conditioned phenomena, with the characteristic of flowing along.
What is 'impermanence'? It refers to the continuous succession of those conditioned phenomena, with the characteristic of ceasing and vanishing.
What is 'name-body'? It refers to the designation of the self-nature of all dharmas (phenomena), with this as its characteristic. For example, what is said about the eye, etc.
What is 'sentence-body'? It refers to the designation of the differences of all dharmas, with this as its characteristic. For example, what is said about 'all conditioned phenomena are impermanent,' etc.
What is 'word-body'? It refers to those very letters. Because these letters can clearly express the preceding two characteristics, they are also called 'manifestation,' referring to what the name and sentence rely on, which can manifest the meaning. They are also called 'words,' referring to the fact that there is no different transformation. The preceding two characteristics refer to explaining self-nature and differences. 'Manifestation' refers to making clear.
What is 'the nature of ordinary beings'? It refers to the characteristic of not attaining the noble dharma.
What is the 'consciousness aggregate'? It refers to the characteristic of distinguishing and recognizing the object of cognition. It is also called 'mind' because it can collect. It is also called 'intellect' because it is governed by the intellect. If it is the most supreme mind, that is the Alaya-vijñāna (storehouse consciousness). This Alaya-vijñāna can collect the seeds of all conditioned phenomena. Moreover, the characteristics of this Alaya-vijñāna are indistinguishable, continuously flowing in a single category. Furthermore, because of this consciousness, those who arise from the nirodha-samāpatti (cessation attainment), asaṃjñā-samāpatti (non-perception attainment), and asaṃjñā-deva (realm of non-perception), the transforming consciousness that distinguishes the realm of objects will arise again, awaiting the differences in the object-condition. It repeatedly interrupts and then arises again. It also causes the cycle of birth and death to flow and return. The Alaya-vijñāna refers to that which can store all seeds, and can also store the appearance of self-conceit. It also takes the body as its object. This consciousness is also called the ādāna-vijñāna (grasping consciousness), because it grasps the body. The most supreme intellect refers to the consciousness that takes the storehouse consciousness as its object, constantly corresponding with self-ignorance, self-view, self-conceit, and self-love, continuously flowing in a single category, except for the state of the arhat (one who is worthy)'s arya-marga (noble path) and the present state of cessation attainment. Like this, the six transforming consciousnesses, as well as the defiled intellect, and the Alaya-vijñāna, these eight are called the consciousness aggregate.
Question: What is the meaning of 'aggregate'? Answer: Accumulation is the meaning of 'aggregate.' It refers to the total collection of the continuous categories, destinations, differences, form, etc., in the world.
故。如世尊說。比丘所有色。若過去。若未來。若現在。若內若外。若粗若細。若勝若劣。若近若遠。如是總攝為一色蘊。
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。觸處謂諸大種及一分觸。意處即是識蘊。法處謂受想行蘊。並無表色等。及諸無為。
云何無為。謂虛空無為．非擇滅無為．擇滅無為。及真如等。虛空者。謂容受諸色。非擇滅者。謂若滅非離系。
云何非離系。謂離煩惱對治諸蘊畢竟不生。
云何擇滅。謂若滅是離系。
云何離系。謂煩惱對治諸蘊畢竟不生。
云何真如。謂諸法法性法無我性。
問處為何義。答諸識生長門是處義。
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。意界者。即彼無間滅等。為顯第六識依止。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。
問界為何義。
【現代漢語翻譯】 現代漢語譯本： 因此，正如世尊所說：『比丘所擁有的色，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細膩，無論是殊勝還是低劣，無論是近處還是遠處，都全部歸納為一個色蘊（Rūpa-skandha，物質之集合）。』 又有十二處（Āyatana，感官領域），即眼處（cakṣur-āyatana，視覺器官）、色處（rūpāyatana，顏色和形狀）、耳處（śrotrāyatana，聽覺器官）、聲處（śabdāyatana，聲音）、鼻處（ghrāṇāyatana，嗅覺器官）、香處（gandhāyatana，氣味）、舌處（jihvāyatana，味覺器官）、味處（rasāyatana，味道）、身處（kāyāyatana，觸覺器官）、觸處（spraṣṭavyāyatana，觸感）、意處（manāyatana，意識器官）、法處（dharmāyatana，心理對像）。眼等五處，以及色聲香味處，如前文已經解釋。觸處指的是各種大種（mahābhūta，基本元素）以及一部分觸。意處就是識蘊（Vijñāna-skandha，意識之集合）。法處指的是受蘊（Vedanā-skandha，感受之集合）、想蘊（Saṃjñā-skandha，知覺之集合）、行蘊（Saṃskāra-skandha，意志之集合），以及無表色等，和各種無為法（Asaṃskṛta，非因緣和合之法）。 什麼是無為法？指的是虛空無為（ākāśa-asaṃskṛta，虛空的非因緣和合）、非擇滅無為（apratisaṃkhyā-nirodha-asaṃskṛta，非由智慧選擇而達到的寂滅）、擇滅無為（pratisaṃkhyā-nirodha-asaṃskṛta，由智慧選擇而達到的寂滅）以及真如（tathatā，事物的真實本性）等。虛空指的是能夠容納各種色法。非擇滅指的是，如果某種滅不是通過斷離束縛而實現的。 什麼是非離系？指的是遠離煩惱的對治，各種蘊（skandha，五蘊，構成個體存在的要素）畢竟不再生起。 什麼是擇滅？指的是，如果某種滅是通過斷離束縛而實現的。 什麼是離系？指的是煩惱的對治，各種蘊畢竟不再生起。 什麼是真如？指的是諸法的法性（dharmatā，法的本性）和法無我性（dharmanairātmya，法無我的本性）。 問：處的意義是什麼？答：各種識生長的門戶，這就是處的意義。 又有十八界（Dhātu，元素），即眼界（cakṣur-dhātu，視覺元素）、色界（rūpa-dhātu，顏色和形狀元素）、眼識界（cakṣur-vijñāna-dhātu，視覺意識元素）、耳界（śrotra-dhātu，聽覺元素）、聲界（śabda-dhātu，聲音元素）、耳識界（śrotra-vijñāna-dhātu，聽覺意識元素）、鼻界（ghrāṇa-dhātu，嗅覺元素）、香界（gandha-dhātu，氣味元素）、鼻識界（ghrāṇa-vijñāna-dhātu，嗅覺意識元素）、舌界（jihvā-dhātu，味覺元素）、味界（rasa-dhātu，味道元素）、舌識界（jihvā-vijñāna-dhātu，味覺意識元素）、身界（kāya-dhātu，觸覺元素）、觸界（spraṣṭavya-dhātu，觸感元素）、身識界（kāya-vijñāna-dhātu，觸覺意識元素）、意界（mano-dhātu，意識元素）、法界（dharma-dhātu，心理對像元素）、意識界（mano-vijñāna-dhātu，意識意識元素）。眼等諸界，以及色等諸界，如在十二處中已經說明。六識界指的是，依靠眼等根，緣於色等境，以了別為特性。意界指的是，緊隨其後的滅等。爲了顯示第六識的依止，以及廣泛建立十八界，因此這樣說。如此，色蘊就是十處、十界以及法處、法界的一部分。識蘊就是意處以及七心界。其餘三蘊以及色蘊的一部分，以及各種無為法，就是法處法界。 問：界的意義是什麼？
【English Translation】 English version: Therefore, as the World Honored One said: 'All form (rūpa) possessed by a Bhikkhu, whether past, future, or present, whether internal or external, whether coarse or subtle, whether superior or inferior, whether near or far, is all collectively summarized as one aggregate of form (Rūpa-skandha, aggregate of matter).' Furthermore, there are twelve sense bases (Āyatana, sensory spheres), namely the eye base (cakṣur-āyatana, visual organ), form base (rūpāyatana, colors and shapes), ear base (śrotrāyatana, auditory organ), sound base (śabdāyatana, sounds), nose base (ghrāṇāyatana, olfactory organ), smell base (gandhāyatana, odors), tongue base (jihvāyatana, gustatory organ), taste base (rasāyatana, tastes), body base (kāyāyatana, tactile organ), touch base (spraṣṭavyāyatana, tactile sensations), mind base (manāyatana, mental organ), and dharma base (dharmāyatana, mental objects). The five sense bases such as the eye, and the form, sound, smell, and taste bases, have been explained previously. The touch base refers to the various great elements (mahābhūta, fundamental elements) and a portion of touch. The mind base is the aggregate of consciousness (Vijñāna-skandha, aggregate of consciousness). The dharma base refers to the aggregates of feeling (Vedanā-skandha, aggregate of feeling), perception (Saṃjñā-skandha, aggregate of perception), and mental formations (Saṃskāra-skandha, aggregate of volitions), as well as non-manifesting form, and all unconditioned dharmas (Asaṃskṛta, unconditioned phenomena). What are unconditioned dharmas? They refer to unconditioned space (ākāśa-asaṃskṛta, unconditioned space), unconditioned non-cessation through lack of discrimination (apratisaṃkhyā-nirodha-asaṃskṛta, unconditioned cessation not through wisdom), unconditioned cessation through discrimination (pratisaṃkhyā-nirodha-asaṃskṛta, unconditioned cessation through wisdom), and suchness (tathatā, the true nature of things), etc. Space refers to that which can accommodate all forms. Non-cessation through lack of discrimination refers to a cessation that is not achieved through detachment from bonds. What is 'not detached from bonds'? It refers to the counteracting of afflictions, where the aggregates (skandha, five aggregates, elements constituting individual existence) ultimately do not arise. What is cessation through discrimination? It refers to a cessation that is achieved through detachment from bonds. What is 'detached from bonds'? It refers to the counteracting of afflictions, where the aggregates ultimately do not arise. What is suchness? It refers to the dharma-nature (dharmatā, the nature of dharmas) and the dharma-non-self nature (dharmanairātmya, the nature of dharma-non-self) of all dharmas. Question: What is the meaning of 'base'? Answer: The gateways through which various consciousnesses grow; that is the meaning of 'base'. Furthermore, there are eighteen elements (Dhātu, elements), namely the eye element (cakṣur-dhātu, visual element), form element (rūpa-dhātu, color and shape element), eye-consciousness element (cakṣur-vijñāna-dhātu, visual consciousness element), ear element (śrotra-dhātu, auditory element), sound element (śabda-dhātu, sound element), ear-consciousness element (śrotra-vijñāna-dhātu, auditory consciousness element), nose element (ghrāṇa-dhātu, olfactory element), smell element (gandha-dhātu, odor element), nose-consciousness element (ghrāṇa-vijñāna-dhātu, olfactory consciousness element), tongue element (jihvā-dhātu, gustatory element), taste element (rasa-dhātu, taste element), tongue-consciousness element (jihvā-vijñāna-dhātu, gustatory consciousness element), body element (kāya-dhātu, tactile element), touch element (spraṣṭavya-dhātu, tactile sensation element), body-consciousness element (kāya-vijñāna-dhātu, tactile consciousness element), mind element (mano-dhātu, mental element), dharma element (dharma-dhātu, mental object element), and mind-consciousness element (mano-vijñāna-dhātu, mental consciousness element). The elements such as the eye, and the elements such as form, have been explained in the context of the twelve bases. The six consciousness elements refer to the nature of distinguishing based on the sense organs such as the eye, and objects such as form. The mind element refers to the immediately preceding cessation, etc. This is to show the support of the sixth consciousness and to extensively establish the eighteen elements. Thus, the aggregate of form is the ten bases, the ten elements, and a portion of the dharma base and dharma element. The aggregate of consciousness is the mind base and the seven mind elements. The remaining three aggregates and a portion of the aggregate of form, as well as all unconditioned dharmas, are the dharma base and dharma element. Question: What is the meaning of 'element'?
答任持無作用性自相是界義。問以何義故說蘊界處等。答對治三種我執故。所謂一性我執。受者我執。作者我執。如其次第。
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。謂十色界。若彼於此有所礙故。幾無對。謂所餘界。
幾有漏。謂十五界。及后三少分。謂於是處煩惱起故。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。除香味及鼻舌識。幾無色界系。謂后三。幾不繫。謂即彼無漏。幾蘊所攝。謂除無為。幾取蘊所攝。謂有漏。幾善。幾不善。幾無記。謂十通三性。七心界色聲。及法界一分。八無記性。幾是內。謂十二。除色聲香味觸及法界。幾是外。謂所餘六。
幾有緣。謂七心界及法界少分。心所法性。幾無緣。謂餘十及法界少分。
幾有分別。謂意識界。意界。及法界少分。
幾有執受。謂五內界。及四界少分。謂色香味觸。幾非執受。謂餘九及四少分。
幾同分。謂五內有色界。與彼自識等境界故。
幾彼同分。謂彼自識空時。與自類等故。
大乘廣五蘊論一卷
【現代漢語翻譯】 現代漢語譯本：問：什麼是界的定義，即任持無作用性的自性？答：界的定義就是任持無作用性的自性。問：因為什麼緣故要說蘊、界、處等等？答：爲了對治三種我執的緣故。所謂一性我執（認為事物具有單一不變的自性），受者我執（認為存在一個感受的主體），作者我執（認為存在一個行為的作者）。這些我執是依次對應的。 其次，這十八界中有多少是有色的？答：有十界和一個少分是有色的，即色蘊的自性。有多少是無色的？答：其餘的界是無色的。 有多少是有見的？答：只有一個（此處原文有誤，應為色界）是有見的。有多少是無見的？答：其餘的界是無見的。 有多少是有對的？答：有十個（此處原文有誤，應為色界）是有對的，因為它們彼此之間有所障礙。有多少是無對的？答：其餘的界是無對的。 有多少是有漏的？答：有十五界以及后三界的少分是有漏的，因為在這些地方煩惱會生起，是煩惱現行的地方。有多少是無漏的？答：后三界的少分是無漏的。 有多少是欲界所繫的？答：一切都是欲界所繫的。有多少是界（此處原文有誤，應為色界）所繫的？答：有十四個，除了香味以及鼻識和舌識。有多少是無界（此處原文有誤，應為色界）所繫的？答：是后三個。有多少是不繫的？答：就是那些無漏的。有多少是蘊所攝的？答：除了無為法。有多少是取蘊所攝的？答：是有漏的。有多少是善的？有多少是不善的？有多少是無記的？答：十個界通於三種性質（善、不善、無記），七個心界是色聲，以及法界的一部分，八個是無記性質的。 有多少是內的？答：有十二個，除了色、聲、香、味、觸以及法界。有多少是外的？答：其餘的六個。 有多少是有緣的？答：七個心界以及法界的一部分，即心所法的自性。有多少是無緣的？答：其餘的十個以及法界的一部分。 有多少是有分別的？答：意識界、意界以及法界的一部分。 有多少是有執受的？答：五個內界以及四個界的少分，即色、香、味、觸。有多少是非執受的？答：其餘的九個以及四個界的少分。 有多少是同分的？答：五個內有**（此處原文有誤，應為色界），因為它們與各自的識有相同的境界。 有多少是彼同分的？答：當各自的識空時，與自己的同類相等。 《大乘廣五蘊論》一卷
【English Translation】 English version: Question: What is the definition of a realm (界, dhātu), namely, the self-nature of bearing without function? Answer: The definition of a realm is the self-nature of bearing without function. Question: For what reason are the aggregates (蘊, skandha), realms, bases (處, āyatana), etc., spoken of? Answer: It is to counteract the three kinds of self-grasping (我執, ātma-graha). Namely, the self-grasping of oneness (一性我執, ekatva-ātma-graha), the self-grasping of the receiver (受者我執, bhoktṛ-ātma-graha), and the self-grasping of the agent (作者我執, kartṛ-ātma-graha). These self-graspings correspond in that order. Furthermore, of these eighteen realms, how many are with form (有色, rūpa)? Answer: Ten realms and a small portion are with form, namely, the self-nature of the aggregate of form (色蘊, rūpa-skandha). How many are without form (無色, arūpa)? Answer: The remaining realms are without form. How many are visible (有見, sanidarśana)? Answer: Only one (should be rūpa-dhātu 色界, the realm of form) is visible. How many are invisible (無見, anidarśana)? Answer: The remaining realms are invisible. How many are with resistance (有對, sapratiha)? Answer: Ten (should be rūpa-dhātu 色界, the realm of form) are with resistance, because they obstruct each other. How many are without resistance (無對, apratiha)? Answer: The remaining realms are without resistance. How many are with outflows (有漏, sāsrava)? Answer: Fifteen realms and a small portion of the last three are with outflows, because afflictions (煩惱, kleśa) arise in these places, and they are the places where afflictions manifest. How many are without outflows (無漏, anāsrava)? Answer: A small portion of the last three are without outflows. How many are bound to the desire realm (欲界系, kāma-dhātu-saṃyojana)? Answer: All are bound to the desire realm. How many are bound to the realm of form (should be rūpa-dhātu 色界系, rūpa-dhātu-saṃyojana)? Answer: Fourteen, except for smell, taste, and nose consciousness (鼻識, ghrāṇa-vijñāna) and tongue consciousness (舌識, jihvā-vijñāna). How many are not bound to the realm of form (should be rūpa-dhātu 無色界系, arūpa-dhātu-saṃyojana)? Answer: The last three. How many are unbound (不繫, asaṃyojana)? Answer: Those that are without outflows. How many are included in the aggregates? Answer: Except for the unconditioned (無為, asaṃskṛta). How many are included in the aggregates of grasping (取蘊, upādāna-skandha)? Answer: Those with outflows. How many are wholesome (善, kuśala)? How many are unwholesome (不善, akuśala)? How many are neutral (無記, avyākṛta)? Answer: Ten realms are common to the three natures (wholesome, unwholesome, and neutral), the seven mind-realms are form and sound, and a portion of the dharma-realm (法界, dharma-dhātu), eight are of neutral nature. How many are internal (內, ādhyātmika)? Answer: Twelve, except for form, sound, smell, taste, touch, and the dharma-realm. How many are external (外, bāhya)? Answer: The remaining six. How many have an object (有緣, sālambana)? Answer: The seven mind-realms and a portion of the dharma-realm, namely, the self-nature of mental factors (心所法, caitta-dharma). How many are without an object (無緣, anālambana)? Answer: The remaining ten and a portion of the dharma-realm. How many have discrimination (有分別, savikalpa)? Answer: The consciousness-realm (意識界, vijñāna-dhātu), the mind-realm (意界, mano-dhātu), and a portion of the dharma-realm. How many are apprehended (有執受, upādāna)? Answer: The five internal realms and a small portion of the four realms, namely, form, smell, taste, and touch. How many are not apprehended (非執受, anupādāna)? Answer: The remaining nine and a small portion of the four realms. How many are of the same division (同分, sabhāga)? Answer: The five internal have (should be rūpa-dhātu 色界, the realm of form), because they have the same object as their own consciousness. How many are of that same division (彼同分, tad-sabhāga)? Answer: When their own consciousness is empty, they are equal to their own kind. 《Mahāyāna Extensive Treatise on the Five Aggregates》, one fascicle